Through Ninety Years
Bishop W. Williams, 1859–1876
Through Ninety YearsLife and Work Among the
Maoris in New Zealand
Notes
Maoris in New Zealand
Notes
of
the Lives
of
William
and
William Leonard Williams
First and Third Bishops of Waiapu
By
Frederic Wanklyn Williams
Whitcombe & Tombs Limited
Auckland Wellington Christchurch Dunedin Invercargill
London Melbourne Sydney
London Melbourne Sydney
Foreword
As the wife of the compiler and writer of this book, I have asked to be allowed to add a brief foreword.
My husband, who is the eldest son of the late Bishop
When he was half-way through he suffered a slight stroke and lost the sight of one eye, but as soon as he had recovered he continued his task, and completed it at the age of 84, which I feel is a wonderful example of patience and perseverance.
Kate C. WilliamsPreface
It is difficult for those living in New Zealand to-day to realize the changes that have taken place here since our grandparents first landed in this country over one hundred years ago.
These notes are largely based on my grandparents' and parentsapos; diaries and letters which have fortunately been preserved. I trust that what I have written may enable the present generation to realize how great were the hardships and difficulties that the early Missionaries had to contend with, and how important have been their services to the welfare of this good land of ours. If, as I hope, my contribution serves in some measure as an inspiration to others to strive harder to work for the common good, I shall feel that my imperfect efforts have been amply rewarded.
I desire to express my indebtedness to several works which I have consulted in the writing of this volume, more particularly the following—
-
“
The Letters and Journals of Samuel Marsden 1765–1838 ” by J. R. Elder (1932). -
Bishop W. Williams: “
Christianity Among the New Zealanders ” (1867). -
H. Carleton: “Life of Henry Williams” (1873).
-
E. L. Gardiner and F. Marsh: “The Lives of Two Brothers—H. and W. Williams” (Unpublished MS.).
-
Archdeacon W. J. Simkin: “The Founding of the Church in the Diocese of Waiapu” (Waiapu Church Gazette 1928–1930).
and any others I may have omitted to mention.
Fred W. Williams
List of Illustrations
Contents
ChapterI.
Parentage and Early Years
A certain Thomas Williams of Welsh descent, who was an Army clothing contractor, resided at Gosport, and his son, another Thomas Williams, settled in Nottingham where he established a successful business as a lace manufacturer, and married a Miss Mary Marsh, daughter of Captain Henry Marsh, who for many years had the command of the Royal Yacht at Portsmouth.
Of their family of nine children two died in infancy. The eldest son, Thomas Sydney, lived for many years in Germany, where he found an opening for teaching English and wrote and published several books on the subject.
The second son, John, was an officer in the Bank of England. Henry, the third, following the example of his maternal grandfather, entered the Royal Navy at the age of 14. He served in several ships, and took part in a number of engagements, including the bombardment of Copenhagen, 1807, and rose to the rank of Lieutenant. The last engagement in which he took part was that between H.M.S. Endymion and the United States frigate President in which the latter was captured. At the conclusion Lieutenant Henry Williams was sent with a prize crew to take the President to Bermuda, a service of great risk and danger owing to the damaged state of the ship and the severe weather met with, combined with an attempt made by the prisoners on board to retake the vessel. Thankfulness for his safe deliverance from the perils of this voyage awakened him to serious reflections, and finally led to his changing his career. He retired from the Navy, entered the service of the Church Missionary Society, and landed in New Zealand
William, the youngest son, was born at Nottingham on July 18th, 1800. Three years later his father, Thomas Williams, died from an attack of typhus fever caught through visiting his partner in business who was similarly smitten. They both died within a few days of each other.
The eldest son, with the assistance of a cousin, endeavoured to carry on the business, and so support his mother and her family, but owing to youth and inexperience he was unsuccessful, and was compelled to close the factory during the next period of depression.
Mrs. Williams had been well educated, and had a love of music and other fine arts, which she imparted to her children. She also taught them to strive after the great things of life from the loftiest motives. On the failure of the family business she decided to open a school for young ladies at Southwell in order to support herself and her children. Deeply religious by nature, she earnestly strove to help her pupils in every possible way; thus the school became a blessing both to herself and to all who attended it.
Her elder daughter, Lydia, married Rev. Edward Garrard Marsh. Mr. Marsh who had been a fellow of Oriel College, Oxford, and was afterwards Vicar at Nuneham, Courtney, was, like his wife, a devoted servant of God. Through the fervour of their words and the holiness of their lives they both had much influence with their relations.
The younger daughter, Catherine, married Edward Heathcote, who was organist at Southwell Minster and music teacher at Mrs. Williams's school for young ladies, which she opened at the Bishop's Old Palace, Southwell. She subsequently removed to Burgage Green.
On Mrs. Williams's death in 1831 the school was carried on by Mrs. Catherine Heathcote, who was then herself a widow. At her death in 1881 the school was continued for several years by Miss Gaster.
Very little information is available about the early years of
It was at first proposed that he should take up the medical profession, and with that object he was apprenticed to Mr. Foster, a surgeon living in Southwell. While still following his medical studies with Mr. Foster he heard that his brother Henry, who was over eight years his senior, had decided to change his profession. As this subject was much discussed in the family circle, he was led to follow his brother's example, and offered himself to the Church Missionary Society for work in the mission field, in order that he might join Henry in New Zealand.
Mr. Foster would not allow him to leave his service until his period of apprenticeship had expired. However, he found time to prepare himself for matriculation at Oxford, and was assisted in this by his brother-in-law, Rev.
On his arrival in 1822 he wrote to his mother describing his journey by stage coach via Nottingham, and related how he had been entertained by his undergraduate fellow travellers with wonderful stories of their hunting escapades at places they passed en route. He told also of his reception by Dr. McBride, the principal of the College, who had arranged lodging for him, as there were no vacant rooms in College. For these lodgings he had to pay a guinea per week, which he was afraid would make his expenses exceed £100 per year.
In a later letter of May 10th, 1822, he told of a visit to his sister, Mrs. E. G. Marsh, at Hampstead, and mentioned that Dr. McBride had written to beg that he would not go to Oxford until May 3rd instead of April 24th, as the new building was not then finished. This
In a letter of July 10th, 1822, he wrote—“I am the sole occupant of a large range of buildings in Old Magdalen Hall in which rats largely abound,” and—“I dine in the Hall, and for breakfast and tea receive the usual supplies from the buttery. My movements from Oxford will most likely be guided by Henry's departure if he does not sail before August 3rd. I shall then be at Hampstead. I had heard nothing about him but that his second ordination is past, and that he will sail shortly. I was much pleased with the obliging manner in which the Bishop of London removed every impediment in the way of Henry's ordination, when
On March 27th, 1823 he wrote from Holloway—“I am not surprised at your fears respecting Henry, being excited by the report given of Mr. Boyd was cut off, trusted himself under the care of Providence,
While waiting for an opportunity to sail for New Zealand he subsequently spent a good deal of time walking the London hospitals in order to gain experience in the practice of medicine, and thereby qualify himself more fully for the work to which he had devoted his life.
ChapterII.
Marriage, Departure from England, Voyage to and Arrival in New Zealand
Among the young ladies committed to the care of Mrs. Williams at Southwell was a Miss Jane Nelson, daughter of James Nelson. When she was engaged as a pupil teacher in 1817, she walked over from Newark to Southwell (a distance of 20 miles) to take up her duties, and was described by Mrs. Heathcote, afterwards her sister-in-law, as arriving at 9 a.m. on a summer morning looking cool and fresh.
In July, 1825, William Williams was engaged in deputation work for the Church Missionary Society. Miss Nelson was at this time paying a farewell visit at the house of Rev. John Blackburne, rector of Allercliff, near Sheffield. Neither of them realized how soon they would be called upon to sail for New Zealand. Suddenly the news came that they were to leave at an early date for Port Jackson (Australia) in the Sir George Osborne. Immediate arrangements had therefore to be made for their marriage.
In those days longer periods of residence were required of the parties before marriage than is now necessary. The wedding therefore took place on July 11th, 1825, at Allercliff instead of at Jane Nelson's home in Nottingham. She wore a simple white dress, the only one available at such short notice, and the only member of her family who could be present was her sister, Anna Maria Nelson.
Mr. Blackburne was delighted to have a missionary's wedding from his house. That evening a Missionary meeting was held there, at which
It may be mentioned here that Rev. Samuel Blackburne, son of Rev. John Blackburne, was Headmaster of St. John's College, Auckland, for several years, up to the end of 1868, and that the writer attended this school there for three years during that period.
At the present time (1938) the voyage from England to New Zealand via Panama Canal can be made by well appointed steam and motor driven liners of from 10,000 to 18,000 tons. It takes only about thirty days, and there are abundant supplies of fresh food. If one contrasts such a voyage with that undertaken in 1825 by Mr. and Mrs. William Williams in their little 300-ton sailing ship, one will realize something of the hardships and dangers which they had to face.
After hurried preparations and visits of farewell to relatives and friends, they left the house of Rev. Sir George Osborne at 1 p.m. Their friends soon left them, and they spent the rest of that day and the following one in unpacking and arranging their cabin.
The Sir George Osborne was a wooden ship 94 feet long by 28 feet beam, of 313 tons register, which had been captured from the French and renamed. She was carrying a cargo of stud sheep for New South Wales.
The Captain and two of the passengers came aboard at 1 a.m. on August 14th. Soon afterwards the ship got under way and proceeded down the river, eventually anchoring off Deal at 2 p.m. to await a change of wind. They finally got fairly started early on August 16th and four days later were out of sight of land off the
The voyage on the whole was fair, though somewhat tardy and uneventful. There were the usual variations of wind and calms, but there was no mention of any storm, and even the notorious Bay of Biscay was fairly smooth. They sighted a number of whales, and spoke a few vessels. One bound for Calcutta remained close to them for a couple of days, when two of their company went aboard and dined with the Captain.
During the first half of September they passed within sight of Las Palmas, Madeira, and the islands of St. Antonio, Brava, Fogo and St. Iago. While becalmed they were carried by the current so close to the last-named island that the boats had to be lowered to tow the ship to safety. On calm days some of those on board were able to enjoy a swim in the sea, but the appearance of sharks prevented a repetition of this.
On October 3rd the Line was crossed, and the following day “Neptune” and his family paid their customary visit to the ship.
On one day a run of 180 knots was recorded, but later on in a calm spell they made only 10 miles in three days.
On October 2nd the steward to spite the Captain removed the tin boxes containing the ship's papers from his cabin, and suspended them over the stern. As a punishment he was put in irons and confined in the cable locker.
On November 12th they spoke the brig John from the Cape of Good Hope bound for Van Diemen's Land.
On December 10th they had the first sight of New Holland (Australia), and passed Cape Otway and King's Island. On December 15th they had a fine view of the Heads in Jervis Bay. Here they anchored and paid a visit to the shore.
Throughout the whole voyage Rev. W. Williams acted as chaplain to the ship, and held regular religious
On December 17th, 123 days after the date of their final departure from England, they anchored in Sydney Cove, and landed there.
They remained in Sydney and its neighbourhood for three months awaiting an opportunity for completing their voyage to New Zealand. While there they made the acquaintance of Rev.
Rev. Herald. The first voyage which Sir George Osborne on March 18th, and landed at Paihia, Bay of Islands, on the evening of March 26th, 1826.
While the Herald remained afloat she proved a valuable assistance to the work of the Mission, and made four voyages to Sydney for the conveyance of supplies and passengers. Rev. H. Williams also made four trips in her along the coast to Tauranga and other settlements. She made two voyages to Hokianga on the West Coast, where she was unfortunately wrecked in May, 1828, on the bar at the entrance to that harbour.
ChapterIII.
Residence at Paihia—Bay of Islands. 1826–1835.
When Rev. W. and Mrs. Williams landed at Paihia where Rev. H. Williams had established his Mission Station, they at once entered fully into the life and routine work, and began to take their full share in helping in the strenuous work of teaching the Maoris and directing the affairs of the Mission. They found other members of the Church Missionary staff besides Rev. H. and Mrs. Williams and their family, of whom Mr. Marsden records—
John King who was placed by Marsden in 1814, a shoemaker by trade, was employed as catechist, teaching the natives at Rangihoua and neighbourhood.
James Shepherd, who was placed by Marsden at Rangihoua in 1820, a skilled gardener, taught the natives how to plant vegetables, fruits and trees. He was generally employed itinerating among the different tribes, instructing them in the Christian religion, as he understood the language better than any of the other missionaries at that time.
James Kemp who joined in 1818, and landed August 12th, 1819, was a smith. He acted as storekeeper, and taught the natives at Kerikeri in conjunction with George Clarke, also a smith, who came on April 4th, 1824.
William Puckey, a carpenter, brought by Marsden August 12th, 1819; William T. Fairburn, a carpenter who landed with Rev. H. Williams 1823, but Rev. J. Butler's “Journal” mentions his being there in January, 1821.
Charles Davis, a carpenter who came on May 7th, 1824 (Butler's “Journal”).
Richard Davis, a farmer, sent by Marsden, who landed May 7th, 1824. He attended to agriculture and taught the natives at Kawakawa.
James Hamlin, a flax dresser and weaver, arrived with Rev. W. Williams, March, 1826.
William Spikeman, a herdman.
William Hall, a carpenter brought by Marsden in 1814, who at this time was on leave in New South Wales on account of his health.
Several of these had wives and children with them.
At Whangaroa there was also a Wesleyan Mission Station in charge of Rev.
It was the usual practice for one or more of the mission staff to go periodically to one of the various neighbouring Maori settlements or kaingas. Besides Rangihoua and Kerikeri, the places mentioned as being visited were the Ti, Waitangi, Te Haumi, Kawakawa, Puketoria, Te Aute, Te Puna, Kororareka, and Waikare.
At these various settlements they conversed with and taught the natives whom they saw, and on Sundays regularly held religious services at which they preached to, and catechised, all who attended. These journeys were at first usually made on foot, or when practicable they would proceed by boat or canoe when they could be obtained.
On the first Sunday after their arrival Rev.
The principal members of the mission staff acted as the local Missionary Committee, which met periodically sometimes at one station, and sometimes at another, for the transaction of business. Here they discussed and decided the work to be done, and its requirements. There were also frequent meetings for the constant task of studying and analysing the language and reducing it to writing. The work of translation of the Bible and Prayer Book was one in which Rev. William Williams, from his knowledge of Greek and Hebrew, was able to take a very important part. He was also largely responsible for the preparation of the translated manuscripts for the printers.
The Church Missionary Society required full reports on the work and its progress, which had to be regularly prepared and sent to headquarters of the Society by every available opportunity. As the only means of mail communication was by the occasional sailing vessels bound for Sydney or England that happened to call, these reports had to be ready for despatch at short notice.
All the missionaries' requirements for clothing, living and food, except such fresh provisions as they could grow themselves or obtain by purchase or barter from the Maoris, had to be procured from, or by way of, Sydney. This necessitated furnishing requisitions in advance for whatever was wanted. All these duties, added to their own private correspondence with relatives, involved incessant clerical work. A portion of their time was also employed in practising or supervising various handicrafts, because the supply of suitable skilled artisans was not always available. Rev. W. Williams mentioned that at times he was preparing lime, plastering houses, building fireplaces with bricks and mortar, or roofing the Chapel and other buildings with shingles. Thus their occupations were widely varied.
For nine years Rev. W. Williams and his wife lived at Paihia with or near his brother and his family. Rev. H. Williams writing at that time mentioned that William was housed in a cottage which he had occupied himself previously, which he called his “Band Box.” It was evidently limited in size, and did not provide very roomy quarters.
In 1830 Rev. W. Williams with his own hands built a stone house of two storeys near his brother's quarters, which he used for about five years.
During the period that they lived at Paihia the four elder children of their family of nine were born, Mary on April 12th, 1826, Jane Elizabeth on October 23rd, 1827, William Leonard on July 22nd, 1829, and Thomas Sydney on February 9th, 1831.
Writing to Rev.
They soon began to realize that the life to which they had devoted themselves among uncivilized and bloodthirsty cannibals was one of great danger and hardship.
On Sunday, April 23rd, 1826, a chief, Te Terri and his mob visited the settlement, and a week later Revs. H. and W. Williams when proceeding on their usual visit to one of the native settlements met and conversed with a party of Maoris who had come from Taiamai, waiting to take part in a quarrel at Paroa which was then in progress. Two days later Rev. W. Williams while on his way to Kerikeri met a messenger who told him that the contending parties at Paroa had made peace. On June 17th they heard that Hongi, who was generally well disposed to the missionaries, had made an attack on the Ngati Pou.
On July 20th Hongi, with nine canoes of warriors came from Kororareka (now Russell), but mercifully took his departure without making any disturbance.
During December of 1826 an epidemic of influenza was prevalent among both Maoris and Europeans. The knowledge of medicine and surgery which Rev. W. Williams had gained led to his being frequently sent for to attend and prescribe for cases of sickness, and when necessary to set broken bones or extract teeth.
In the early days the Maoris had an innate love of fighting, and became constantly involved in bloody intertribal wars. It was not necessary that there should be
The habit of fighting and disregard of life had become second nature to the Maori.
The Ngapuhi tribe, to which Hongi belonged, and other neighbouring northern tribes, were the first to come into frequent contact with the European whalers and traders who called to obtain supplies of fresh food, spars, and flax fibre. These white men were only too ready to barter guns and powder for their requirements. These northern tribes, realizing that the possession of firearms and ammunition would give them an almost invincible superiority over their opponents, who were not so armed, consequently made every effort to obtain what they desired. It was not difficult to find men, who should have known better, ready to assist them in evil designs against their fellow countrymen. Armed in this way they were able for some years to levy a heavy toll of blood on the tribes along the coasts to the south.
From the time of his first arrival Rev.
Towards the end of 1826 Hongi, a well-known chief of high standing in that district, and a great warrior of restless disposition, fell out with some of his neighbours, and during the progress of settling this dispute in the
Two weeks after Hongi was wounded he sent a request to Rev. W. Williams to visit him, which he did, although it entailed considerable danger and hardship. These occurrences are fully described in Chapter IV of his book “
Hongi ultimately died at Whangaroa early in March, 1828. By this date the natives of the district fortunately had quietened down; the missionary workers were sincerely thankful that no serious consequences followed Hongi's death.
The arrival of the brig Wellington from Sydney on January 25th, 1827, caused great excitement in the Bay of Islands when it became known that she was conveying a number of convicts to Norfolk Island, who having mutinied and overpowered their guards, had compelled the ship's officers and crew to bring her into the Bay. When fired on by the Captains of two of the whalers then at anchor the convicts surrendered, and were again placed in custody. It was arranged that one of the whalers The Sisters should take half the convicts back to Sydney. She and the Wellington, which carried the remainder, sailed at daylight on January 28th, 1827. The refugees from the plundered Wesleyan Mission Station at Whangaroa were also passengers by The Sisters.
While the convicts were at the Bay, Rev. W. Williams,
On April 5th, 1827, Rev. Rainbow on a visit to the missionaries, and while there discussed with them the question of the education of their children, which had been causing a good deal of anxiety. On June 25th, 1827, Rev. W. Williams mentioned that he began school with the English boys, and on March 27th, 1828,
Rev.
Rev. W. Williams in his book “
The end of the year 1830 was marked by a general gathering at Paihia from all the principal stations in the Bay, of all the natives who had been under instruction
Early in March, 1830, owing to the immoral conduct of the Captain of a whaler in regard to two groups of native women, a jealous quarrel arose between the parties, which culminated in a battle at Kororareka, despite the strenuous efforts of Rev. H. Williams and other missionaries to prevent it. During the severe fighting which ensued, a number were killed and wounded, and among them some chiefs of note. Many of the wounded were taken to Paihia to have their wounds dressed by Rev. Wm. Williams.
The Rev. Elizabeth from Sydney. After several days of unceasing effort and frequent interviews with the leaders of the contending parties by Rev.
While this fighting was going on across the Bay, Mrs. Henry Williams wrote that she kept a class of upwards of 30 native girls quietly seated in school. Mr. Marsden also contrasted the state of the Missionary Settlement on March 14 with that of the heathen natives during this period of strife in the following terms—“Rev.
“On the West side there was the pleasing sound of the Church-going Bell, the natives assembling together for worship, clean, orderly and decently dressed, most of them in European clothing; they were carrying in their hands the Litany and greater part of the Church service with their hymns, written in their own language so far as it has been translated, they can both write and read with the greatest ease. Their whole conduct and the general appearance of the settlement reminded me of a well regulated English country parish. In Chapel the natives behaved with the greatest propriety, and joined in the Church service. Here might be viewed at a glance the blessings of the Christian religion, and the miseries of Heathenism with respect to the present life; when we direct our thoughts to the Eternal world how infinite is the difference!
“Rev. William Williams read the Litany and nearly the whole of the Church sevice excepting the Lessons and Psalms, in the New Zealand language, in which the natives joined apparently with much pious feeling; many of them have a sincere desire to acquaint themselves with the true God, and to learn His ways.”
In order that they might have the means of making short voyages by sea and collecting supplies from inlets along the coast, Rev. Karere (or Messenger). She was not a satisfactory sea-going vessel, but her light draught enabled her to enter the shallow inlets visited.
Although too small for the purpose, she made voyages with Rev. H. Williams and others as passengers to Tauranga and other settlements along the coast. The dangerous nature of these journeys can be realized from the description of them given in Rev. H. Williams's
et seq.
While Rev.
During the fighting at Kororareka in 1830 an important chief named Hengi lost his life. His sons were not satisfied with the terms of the peace that closed it, which prevented them from exacting a revenge in blood from those responsible. Early in the following year, to give vent to their feelings, they proceeded to raid the tribes in the Bay of Plenty. This expedition, however, met with disaster, and the leaders were killed. When the news of this reached the Bay of Islands in March, 1831, their relatives and allies consequently decided that they must obtain satisfaction for the death of these chiefs. Action was, however, postponed owing to the lateness of the season.
To replace the Herald which was wrecked in 1828, the Church Missionary Society sent out a schooner named the Active. After being anxiously looked for, she duly arrived on July 31st, 1830, and did good service for a number of years.
Rev.
In July, 1830, the Missionary party were greatly cheered at the unexpected arrival of Mr. and Mrs.
Mr. Preece who arrived by the Olive Branch in February, 1831, was a later addition to the missionary workers.
They were further cheered in September, 1830, by receiving from an uncle in England the present of an organ for their Chapel. This instrument now reposes in the Museum at Wanganui.
ChapterIV.
1831–1834. Extension of Mission Southwards to Tauranga and Waikato
A Rotorua chief named Pango, when on a visit to the Bay of Islands some time earlier, had been rescued by Rev. H. Williams from Tohitapu (a tohunga or priest) who had tried to seize him as a prey. In 1831 this chief sent a messenger with an urgent request to have a Missionary placed to reside in his district. It was therefore decided that Rev. H. Williams should go and investigate the possibility of planting a station there, and if practicable select a suitable site for it. He was accompanied by Mr.
On October 18th of that year they left in the Karere, and two days later brought up in smooth water under Maunganui off Tauranga; owing, however, to boisterous winds they were unable to land until October 23rd. The natives gave them a hearty welcome in a large house 50 feet by 30; next day they proceeded to Maketu, and later to Arorangi where Taiwhanga's father-in-law lived. The party enjoyed baths in a hot spring. Later they proceeded to Ohinemutu and Mokoia in Rotorua. At various places the object of their visit was fully discussed with the assembled natives.
On Sunday, October 30th, they held Divine Service and a large number attended. On November 30th they returned to Tauranga whence they continued their voyage on board the Karere to Maketu and Motiti. Their return voyage which was commenced on November 5th was a perilous one in consequence of boisterous adverse gales and heavy seas. As they were prevented by the weather from rounding Cape Brett, the southern point of the Bay, they ran into Whangaruru, to the south of it, and anchored at midnight on November 18th. They
On their arrival they found that the Ngapuhi tribe was preparing to dispatch the raid against Tauranga which had been put off earlier in the year.
Notwithstanding the most strenuous efforts by Revs. H. and W. Williams and others to prevent it, the fleet of war canoes made a start early in 1832 and moved slowly down the coast, eventually reaching Tauranga on March 6th, 1832.
Rev. H. Williams and Messrs. Kemp and Fairburn, who sailed after them to Tauranga, continued their efforts to prevent conflict between the parties. Finding that their several weeks of patient exertion were still without success, they returned to the Mission schooner Active on March 15th and arrived at Bay of Islands three days later.
After a stay of eight days, Rev. H. Williams and Mr. Fairburn again left in the Active for Tauranga, hoping still to be able to stop the fighting. They arrived on March 31st but found that the Ngapuhi would not yet listen to their proposals. They therefore returned by the Active and reached the Bay on April 7th after a very stormy voyage.
When the Ngapuhi returned home later, the Chiefs admitted that their expedition had been a failure, and attributed this to the God of the missionaries having made them listless, and having prevented their achieving their purposes.
The tribes on the southern coasts had by this time secured supplies of firearms from whalers and traders and were thus able to meet the northern raiding forces on more even terms; this no doubt contributed materially to the failure of the later expeditions against them.
The Ngapuhi chief, Titore, though he had expressed a desire for peace after his return home in November, 1832, still determined to make war against Tauranga,
These frequent tribal wars rendered it unwise for the present to attempt to establish a new station in the south. It was therefore decided that an exploring party consisting of Rev. W. Williams, Messrs. Baker, Hamlin, Matthews and Puckey, and a few native Christians, should visit the tribes in the northern part of the island. Setting out from Kerikeri on November 26th, 1832, they found a fair prospect of extending their Missionary labours in that direction. Messrs. Matthews and Puckey were later stationed at Kaitaia.
While the Ngapuhi chiefs had been carrying on their conflicts with the tribes in the south, the work of the Mission was still going on steadily among those who remained at home; many natives began to show some interest in Christianity and a desire to learn and read the Scriptures. Rev. W. Williams continued in charge of the home station at Paihia and surrounding districts, while his brother and others of the Mission party were on their journeys in the south.
Early in the year 1833 an event occurred which led ultimately to an important step being taken in spreading the work of the Mission further afield.
An English whaler the Elizabeth—Captain Black—when becalmed near East Cape was boarded by twelve natives of the district who sought to trade with her. They hoped to land again next morning, but a strong breeze got up and the Captain stood out to sea. Finding it difficult to make the coast again, he ran on to the Bay of Islands and landed the natives at Rangihoua.
The Ngapuhi wished to keep them as slaves, but the missionaries interfered, and after some persuasion
Active on April 30th, 1833. After almost reaching their destination without effecting a landing, she was compelled by strong contrary winds to return. The force of the heavy south-east gale on the voyage back split several of their sails, but they landed safely at the Bay of Islands on May 8th.
It was then arranged that these strangers should remain at Paihia until the following summer. They resided at the Mission Station, and while there received regular instruction.
Early in 1833, the work of translation having further progressed, an edition (1800 copies) of another book was printed in New South Wales; this contained a large portion of the Prayer Book Services and about half the New Testament.
In October of the same year a Missionary party consisting of Revs.
Proceeding up the Waihou (now Thames) river, they reached Mata Mata on November 15th and were well received by Waharoa, the chief of this tribe. Later they returned down the Waihou to Puriri, which they decided was the most suitable site, and arranged for the erection there of three raupo houses.
Later in the year the schooner Fortitude was chartered to carry timber and stores for the new Station at Puriri, and to take back to the East Coast the natives who had been carried off to the Bay of Islands by the Elizabeth.
The Fortitude left Paihia on December 19th, and on the 24th anchored within a few miles of the proposed Puriri station. The party on board comprised Rev. W. Williams, Messrs. Preece and Morgan and thirty natives from the East Coast; some of these had been set free by the Ngapuhi after being their slaves for several years. Among them was a man named Taumatakura, who, while living with his master at Waimate, had learned to read and write at the Mission school, though he had never been recognized as a candidate for baptism, or taken any special interest in Christian teaching.
The voyage was continued from the Thames, and they dropped anchor in Hicks Bay on January 8th. 1834.
As they approached the coast, the returning natives pointed out to Rev. W. Williams places where disastrous battles had been fought by their relatives against the powerful Ngapuhi raiding forces. Later when they were proceeding inland they showed the site of what had been a strongly fortified pa which had been destroyed by the same people. Two canoes came alongside, and the East Cape chief, Rukuata, recognised his brothers among the occupants. It was not long before these came on board and joyfully welcomed the returned natives, who had not been heard of since they had been carried away.
Sailing round the East Cape, Mr. Williams landed on January 10th off Waiapu in a canoe, a task of some difficulty owing to the heavy sea on the beach. He was well received here by the natives, who earnestly requested that a Missionary might be stationed there to teach them. He spent that night at Rangitukia, a fortified pa which mustered 560 fighting men; the following day he went on to Whakawhitira, said to contain 2,000 men. This populous district appeared to him to be a most desirable position for establishing a Mission station.
On Sunday, January 12th, Mr. Williams held Divine Service with a large party of natives. Rukuata, whose residence at Paihia had given him some knowledge and experience, made all arrangements for this, and instructed his friends in the proper procedure at Paihia.
After leaving Waiapu Rev. W. Williams proceeded in the Fortitude as far as Table Cape on the Mahia. Sixteen years previously this place had been attacked by the Ngapuhi who had killed or enslaved many of the inhabitants. After this first visit to the district of his future labours he landed again at Bay of Islands on January 22nd, 1834.
After three months at the Paihia home station Rev. W. Williams sailed on April 19th, 1834, in the Fortitude for the Thames. He was accompanied by Messrs. Fairburn and Wilson and their families, who were left at the Puriri Station. He returned to Paihia on May 17th.
On May 26th, 1833, he wrote that Mr. Bolina on July 12th, 1834. The local Missionary Committee decided that Rev. Win. Williams, with Messrs. Morgan and Stack, should go to the Waikato District and endeavour to establish a station there. With this object Revs. Wm. Williams and Bolina which called on her way to the Thames, and landed them at Mahurangi four days later. Here their journey was somewhat delayed owing to disputes between the resident natives and their party.
On August 26th, 1834, Rev. W. Williams thus described the continuance of their journey and the selection of Mangapouri as a Station site—“At length on August 11th we left our quarters at Whakatiwai and the next day came to a river which empties itself into the Waikato where we embarked in three canoes and continued our course down that stream and up the Waikato river until we came on August 16th to Ngaruawahia where the Waipa empties itself into the Waikato. On the 21st August we proceeded up the river (the Waipa), and on. August 23rd reached this place.
“The ground here is about 30 feet above the channel of the river, and as soon as we mounted the Bank we were much struck with the appearance of the place. It is a romantic situation, having on one side the beautiful range of Pirongia, and at the back a conical hill called Kakapuku. The land is good, with an abundant supply of timber and firewood.
“Finding the situation so favourable, we have determined to fix upon this spot.
“To-day we have amused ourselves with walking over the ground and have selected a beautiful spot for a garden, the back of which was sheltered by a few trees and bounded by a small rivulet.”
He later arranged with the natives to clear and cultivate this ground. He estimated that the population within a radius of 10 miles would number 1,500 men.
Later they proceeded in an easterly direction and reached Mata Mata on September 2nd, thence to Otumoetai, the principal pa at Tauranga four days later. On September 8th they went to Te Papa, where they selected a site for a mission station and arranged for two raupo houses to be built for the missionaries.
The missionaries had applied for a printing press, which it was felt would be of great assistance in developing the work of the mission. In the year 1834 the Home Committee had a press with a supply of type shipped to Sydney, where it was delayed for a time. There had been no opportunity of advising the missionaries in New Zealand that this important addition to their working plant was on the way; hence its arrival at the Bay of Islands on December 30th, 1834, accompanied by the printer Mr.
There was no wharf or landing place at which the importing vessel could discharge such a cumbrous machine. Therefore great ingenuity and a liberal supply of man power had to be brought into play in landing it. As the Mission boats were too light to take such a
Though no preparation had been made for housing the plant, when it came a large well-lighted room attached to one of the Mission houses was fortunately vacant. This had been used as a schoolroom for the missionaries' sons, and the boys had gone home for the holidays. Here the press and printing material were therefore placed in due course, and printing commenced.
It may be noted that this building was not the old stone ruin afterwards reputed by some people to be the old printing office.
The boys' school was later transferred to Waimate.
There was great disappointment when it was found on unpacking the cases that many necessary adjuncts for the type-setting and printing had not been included, and no supply of printing paper had been sent. Therefore, in order that the printing plant might be brought into prompt use, the printer had to call in the services of a carpenter and stone worker of the Mission staff to improvise from local wood and stone the requisites for setting to work. Pending the arrival from England of the necessary paper and plant, he procured small supplies of writing paper from the missionaries' private stock, and in February, 1835, produced the first little books issued from this press.
ChapterV.
1835–1839. Removal to Waimate and Journeys to Southern Districts
It had been arranged that Rev. W. Williams should occupy the selected station at Mangapouri on the Waipa River. But on his return to Paihia to remove his family, he found that the local Committee had decided that he should go to Waimate and take charge of the school for the missionaries' sons, and that Mr. Hamlin should take his place at Mangapouri and join Messrs. Morgan and Stack who were already there.
Leaving his two elder daughters at school with their aunt at Paihia, he moved the rest of his family to Waimate on May 15th, 1835, occupying a wooden house, the building of which was not finished for some time afterwards. In consequence of this they had to put up with considerable inconvenience.
Writing on September 1st, 1835, Rev. W. Williams mentioned that he took up the duties of the school at the urgent request of the majority of the Mission staff, and by common consent was placed in charge of the final revision of the translation work. These duties together with the control of the affairs of this station, his share of visits to the neighbouring kaingas, committee meetings and calls for his medical services very fully occupied his time. He also mentioned that the schooner Active had been sold, but had been returned to the Committee's hands. She had been sent off from Sydney in an unseaworthy condition, with a load of stores for New Zealand; she later arrived in a piteous condition, but fortunately her cargo, being principally iron, was not much damaged. Another little vessel, the Columbine, a schooner of about 20 tons burden, was still employed in the service of the Mission.
The Church Missionary Society had advised that they were sending out. Rev. Henry H. Bobart to take charge
While Mr. Bobart was teaching at Waimate he did good work with his scholars, and Mrs. Williams wrote on March 29th, 1836—“Leonard is a general favorite, and is improving fast. His father had kept him back a little that he might not get before some of his seniors, but he is beginning Latin with Mr. Bobart, and amuses himself with learning the Greek Alphabet. May the love of God be poured into his heart that he may be devoted to his Father's service.” (He was then 6 ½ years of age.)
Mr. Bobart lost his wife in Sydney on the way to New Zealand. This affected him so much that he decided to leave the Mission, and went back to Sydney at the end of the year; here he became curate to Mr. Marsden at Parramatta, N.S.W., and married Mr. Marsden's daughter.
Throughout this year, 1836, the work of revising the translation of the New Testament was steadily continued, and Rev. W. Williams corrected the proofs of several books of it which were being printed by Mr. Colenso. By the end of August he had read the proofs of the last Chapters of Revelation; the following month he began the translation of the book of Genesis, and later a final revision and correction of proofs of St. Luke's Gospel and following books was begun.
Mention was made during this year that Messrs. Edmonds, Pilley, Ashwell, Maunsell and Mr. and Mrs. Wade had become members of the staff.
To indicate progress made in farming it may be mentioned that Rev. W. Williams wrote that he had sold a colt for ten pigs. Horses had evidently come into use as a means of transit. In November when visiting native kaingas he inspected a small native school carried on by
On his return from these visits he found the whole settlement, both Maoris and Europeans, had been attacked by another epidemic of influenza.
On December 14th the boys went to their respective homes for the summer vacation; Rev. W. Williams proceeded to Paihia with his nephews and Mr. Davis's sons; he found there 200 natives belonging to Paihia and Kawa Kawa who had been under instruction and assembled for the periodical examination.
Rev. W. Williams's daughters attended the English girls' school at Paihia which was under the control of Mrs.
On January 1st, 1837, Rev. W. Williams went to Kawa Kawa, which he had not visited for two years. This party of natives were in a very promising way, and he was much pleased with the improvement shown by them. The congregation which had much increased now assembled in a comfortable Chapel, and much order and attention was manifested. In February Mr. Marsden landed at Hokianga on his seventh and last visit. Being in his 73rd year he was no longer able to travel on foot, though still vigorous for his age. After resting for a few days with the Rev.
Throughout the year 1837 the work of finally revising and reading the proofs of the various books of the New Testament was continued steadily. Rev. W. Williams wrote that beginning with St. Luke's Gospel XV Chapter on January 7th he finished the Book of Revelation at the end of November. All this was in addition to the usual routine work of the school in which Mr. Wade assisted, and to his periodical visits to the natives in their settlements.
During this year a Ngapuhi chief, who had returned from a prolonged visit he had made to the East Cape district, called on Rev. W. Williams at Waimate and asked how it was that no missionary had been placed there. He said that the people who were all eager for instruction in Christianity, had already begun to refrain from work on Sundays, and to worship the God of the Christians in intention if not with much knowledge.
On enquiry he found that their interest in Christianity was due to the efforts of a Waiapu man named Taumatakura. This native, as previously mentioned, was one of those who had been returned to their homes in January, 1834. After his return to his own people he began to impart to as many as were willing to learn what knowledge of the new religion he had acquired.
His material for doing this was of the simplest description. He had only a few texts of Scripture and short prayers written on scraps of paper. Writing tablets were made of flat pieces of wood well greased and dusted with ashes so that they could be written on with a sharply pointed piece of stick. This exhibition of extraordinary knowledge greatly impressed his people, and they looked upon him as a tohunga.
Such was his influence that he was able to restrain his people from their customary savage practices. After their attack on the pa at Takataka near Te Kaha, the fact that he came unscathed out of the thickest of
Paihia from the islet Motuorangi
The house under the two birds was where the New Testament was printed
On December 10th, 1837, Rev. W. Williams wrote—“You will be thankful that the printing of the New Testament by Mr. Colenso will be completed in another week, and I bless God that I have been spared to see the work thus far advanced, and that I have been permitted to take part in this glorious undertaking. The revision has given me close occupation for nearly the whole of the last two years, during the time I have not been employed with the school. The next work to be attended to will be the publication of a small grammar and a dictionary of the language, which will be forthcoming as fast as Mr. Colenso will call for them, but before engaging in any more close work I hope to have the relaxation of a trip to East Cape, which I wish to occupy the period of my summer vacation. Nothing has been done yet for the people in that quarter, the only visit paid to them being that I made three years ago.”
The edition of the New Testament here spoken of was of 5,000 copies of 356 pages, and was at once put into circulation.
The progress of the Mission was again disturbed, and the work hindered, by a deadly conflict which broke out between neighbouring parties of natives in the Hokianga district. In the course of this about fifty people were killed.
With Rev. Columbine on January 1st, 1838, and sailed from the anchorage off Paihia at midnight, with light variable winds. It was fortunate they had clear weather, so that the natives, of whom a number were camped on
After loading a quantity of goods for the Rotorua station, the Columbine sailed on January 12th with Rev. W. Williams and his party, which now included Mr. Stack. The other passengers were Mr. and Mrs. Chapman and Mr. and Mrs. Morgan, who were landed at Waihi with their goods next day. From this place they had to travel a considerable distance by land to their station at Rotorua.
The course of the Columbine was then laid for East Cape; that afternoon they passed within three miles of White Island, which, while not burning with its usual violence, was pouring out fumes of smoke which were enough to give it a truly dismal appearance. Contrary winds prevented their reaching Wharekahika (Hicks Bay) until after sunset on January 15th, 1838. A few canoes came off next morning, and they left for shore about 9 a.m. They had to walk some distance to the village where the natives recognized Rev. W. Williams who had visited them three years earlier. They pitched their tent at a pa near Awatere, and in the evening addressed the 240 natives who had assembled. Having directed the Columbine to go on to Poverty Bay and there await their arrival, they commenced their long journey to Turanga on foot.
They left Awatere at 9 a.m. on January 17th and having passed East Cape at noon reached Rangitukia at 7 p.m. after a tiring journey. The natives gave them a hearty welcome, particularly the Chief Rukuata, whom they had brought back on their last visit. They were pleased to find that the natives seemed to know the
On January 20th, 1838, Rev. Wm. Williams and Messrs. Colenso, Matthews and Stack left Rangitukia, travelling separately in pairs, each two with a party of natives to carry food. Thus they were able to visit more of the native kaingas, and occasionally interchanging companions. After visiting Whakawhitira, Reporua, Ariawai, Maweta, Whareponga, and Tapatahi, they at length reached Tokomaru, having been able to address assemblies of Maoris at different points varying in numbers from 100 to 600. From Tokomaru to Uawa (Tolaga Bay) they were conveyed by canoes; thence on January 25th resumed their way on foot along the coast. This journey they found very fatiguing, and they were glad to reach Turanga (Poverty Bay) on the afternoon of January 26th, 1838, and to find the Columbine at anchor there. Here Mr.
They pitched their tents on the bank opposite the vessel, and spent several days visiting a number of the pas and settlements, and addressing groups of natives who came together at various places. Rev. W. Williams thus described this place—“The whole district upon which the natives live is a beautiful plain of rich alluvial soil about eight miles wide by from 12 to 20 miles in length. It is intersected by three rivers, which for New Zealand are large, and navigable for several miles up their courses, but have bars of sand at their entrances.
“The population at Turanga is not more than half of that of Waiapu, but it possesses many great advantages for a Mission Station. There is an abundance of good land, every convenience for loading goods except during the winter, and which is most important, the natives are all accessible at a distance of from two to ten miles from the spot which would be fixed upon as a Station. The numerous population on the Wairoa river which empties itself into Hawke's Bay, though not near
On March 23rd, 1838, Rev. W. Williams wrote—“The object of this journey was not merely to see the natives and communicate to them the glad tidings of the Gospel, but also to examine the country and population with a view to the formation of one or more stations in that quarter. This part of New Zealand is the most interesting I have gone over. I have now seen the greater part of the Northern Island. The natives are doubtless like all the rest, but they are more numerous and less scattered, thus affording greater facilities for communicating instruction. Poverty Bay we found to be a most interesting place, presenting every facility for a good station, and the people withal are very desirous of having Missionaries. At Waiapu the people are equally anxious, and the population is more numerous, but there will be some difficulty in landing goods. I trust it will not be long before both places will be supplied.”
They took away several natives to receive instruction in the schools at the Bay of Islands, with the intention that they should return later with some of the Christian natives belonging to the East Coast who had received the Gospel while living as slaves among the Ngapuhi.
On January 30th, 1838, they set out on their return voyage. The Columbine meeting with light winds rounded East Cape the next afternoon, and dropped anchor at Maraetai on February 3rd. Here they landed and held services at Mr. Fairburn's house, and with the natives. On February 12th they set sail again for the Bay of Islands, and anchored off Paihia at noon next day.
Rev. W. Williams returned to Waimate on February 16th with Mrs. Williams and their three sons who had been at Paihia during his absence in the south.
The school at Waimate reopened on February 21st and Rev. W. Williams resumed his usual duties there, and the regular routine work of the station. His assistant, Mr. Wade, who had spent his vacation on a journey through another part of the country, did not
On May 22nd Rev. W. Williams recorded that they had received from Paihia the first package of Testaments for their natives, who were exceedingly anxious to possess them, but as yet the number bound was so small that very few could be supplied. These were first introduced into the schools on March 28th, and proved a great stimulus to the natives.
On June 10th the Lord's Supper was administered at Waimate to 117 native Christians, and to the Mission families.
On June 28th an examination was held at the boys' school. Prizes were distributed, and the boys went to their homes. Mr. Williams's daughters had come from school at Paihia on the previous day.
The schools resumed work again at the end of July.
On October 30th the Columbine sailed from the Bay of Islands taking Rev.
Another epidemic of influenza made its appearance in the second week of December; this attacked both Europeans and natives, and became so prevalent that the schools had to be closed on December 15th.
At this time the Right Rev. Bishop Broughton of Australia paid an episcopal visit to the New Zealand Mission, arriving in H.M.S. Pelorus on December 21st, 1838. During the following days he visited Paihia, Keri-keri, and Rangihoua, and on January 5th, 1839, he held a Confirmation at Paihia at which 20 members of the Mission families and 40 natives were confirmed. The prevailing epidemic prevented a larger number of natives from presenting themselves.
That afternoon an address was presented to the Bishop who delivered an excellent Apostolic reply, and
On Sunday, January 6th, 1839, Rev. Pelorus to join the Mission staff, was ordained priest at Paihia by Bishop Broughton, who also preached at the service. The same evening the Bishop bade farewell to the Missionaries, and boarded the Pelorus; she sailed for the Thames the following morning.
The work of the Mission had continued steadily among the natives throughout the year 1838, and a noticeable, though somewhat slow, advance was made in the spread of the Chrstian knowledge. Many more, after thorough instruction and examination, were admitted to the membership of the Church.
While they were living at Waimate two more children were born,
For several months after his arrival Rev.
In September, 1839, after the receipt of urgent requests from the region about Cook Strait, that a Missionary should be sent to reside there, the Committee decided that Rev.
On October 31st, 1839, Rev. H. Williams set out in the Columbine to conduct Rev. Columbine back to Tauranga, and proceeded there himself overland by way of the Whanganui River and Taupo.
ChapterVI.
Move to Turanga and First Years There—1839 to 1843.
Arrival in New Zealand of First Governor, Captain
Hobson. Treaty of Waitangi Signed. Arrival
of Bishop Selwyn. Rev. W. Williams Appointed Archdeacon.
Rev.
As it had been decided that Rev. Aquita. They set sail the same evening and were off Tauranga Heads on the 22nd and anchored at Waikorire next morning.
They found Tauranga as unsettled as ever, the natives there being still engaged in warfare. They spent a few days there assisting those in charge of the stations, and held services with large congregations of natives in their kaingas. Finding that the Columbine which had received
As they proposed to go overland from there to Poverty Bay they repacked their baggage in bundles that could be carried on men's backs. They were, however, unable to sail from Tauranga until March 31st. Adverse winds and heavy seas hindered them, and they could not land at Opotiki. They were therefore compelled to change their destination, and anchored at Wharehika on the evening of April 4th. On landing next morning they were met by a party of natives from Awatere who conducted them to the pa at Hekawa. Here they had to leave six of their packages which included their tents. Until these came on later they had to find shelter from the wet weather in native huts.
They left Hekawa on April 6th and had to travel slowly, as Mr. Taylor was a little lame from a tight boot, and they did not reach Rangitukia until an hour after dark. The native teacher James Kiko had arranged quarters for them in a native house which was fairly comfortable, except for the fleas. He gave them an encouraging account of the progress of his work during his three months' residence.
Next morning, Sunday, April 7th, they moved on to more suitable quarters and held a service with about 250 natives. The six men who had carried their packages a distance of 18 miles the previous day each received a prayer book, which they preferred to any other form of remuneration.
On April 8th they left Rangitukia with their luggage bearers, visiting the same native kaingas as they did the previous year.
They were pleased to find that at several places Chapels had been built for worshipping in. The one then in course of erection at Whakawhitira was 60 ft. by 28 and was attended by a congregation of 500. The natives were very attentive, and showed an increasing desire for instruction. All this was the result of the influence of
They arrived at Tokomaru at 5 p.m. on April 11th, but rain prevented them from assembling the natives, although at the several settlements visited they had received attentive welcomes.
Next day they called at Messrs. Harris and Espie's Whaling Station at Motukaroro; here they were detained by rain and did not reach Uawa until sunset the following evening. On April 15th they proceeded some 8 miles down the Uawa Valley through well-kept cultivations. When they came to the crossing place, as there was no canoe available, they were obliged to swim the river, conveying their luggage on a raft.
At noon next day they walked at low water round a remarkable point (Gable End Foreland). They camped beyond it at a spot that left them a walk of nine miles next morning to Mr. Harris's station at Turanganui, which they reached at midday on April 17th. That afternoon they went on to Okahu, a large pa one mile in length, intended as a city of refuge for the whole of Turanga in case of an attack from Waikato. At a house outside the pa the resident native teachers welcomed them and gave a good account of their work, telling of the earnest desire of the natives for teachers and books.
Owing to stormy weather they had great difficulty in keeping their tents standing, and suffered much discomfort. Eventually they moved to the shelter of the teachers' half-finished house.
When the weather cleared on April 20th they went on to Umukapua where Rev. W. Williams fixed upon a suitable site for a raupo house to be built in a central situation. The following day, Sunday, they held services with the natives and an English service at Mr. Harris's establishment.
On the morning of April 22nd, 1839, they left on their return journey. In two and a half hours they reached Turanganui where Mr. Espie was waiting to take them in his boat part of the way.
They made Whangara that evening, and on next day to Uawa by boat, where their natives soon overtook them. They were pleased to find that the chief there, whose people were anxious for instruction, had secured a young Tauranga chief as a teacher. On April 24th they continued their voyage in Mr. Espie's boat as far as Motukaroro. Thence they walked on to Whakawhitira which they reached at dusk on April 26th.
Next day they addressed the natives there. As the weather was unfavourable, they remained over Sunday, April 28th, and they had well-ordered congregations of 500 in the morning and 300 in the evening. They reached Rangitukia the following day, and arrived at Hekawa at 11 a.m. on May 1st. Here they had to await the Columbine; she was ten days overdue, and they were running short of provisions.
The Columbine arrived on May 7th. A canoe going off to her was swamped in the breakers, but during the afternoon a boat was sent in and they got on board safely, thankful to have thus far satisfactorily accomplished the object of their journey.
After being delayed by adverse winds, they landed at Tauranga on May 13th and resumed their voyage on May 18th with Messrs. Fairburn, Hamlin, Wilson and family as passengers; they finally landed at Paihia on May 23rd, 1839.
At the end of the month Rev. W. Williams again took charge of the school and duties at the Waimate Station until the boys went to their homes on June 18th for holidays, and two days later he took Mrs. Williams and their three sons and youngest daughter to Paihia, where this daughter was baptised on Sunday, June 23rd.
On June 24th he collected and packed trees for Turanga, these being shipped by the Jess the following day.
While on their journey he and Mr. Taylor had discussed the proposal that the latter should take charge of the school at Waimate. To this Mr. Taylor agreed; he went to Waimate in October, 1839, but did not assume complete control until after Rev. W.
Early in October Rev. W. Williams took his wife and two youngest children to Paihia where they remained for a time that she might prepare a supply of clothing for their children, some of whom were being left at the Bay of Islands for the present. During the last three months of 1839, in addition to his usual duties, he was busily engaged in packing preparatory to moving his household to the south. A shipment of his effects, requirements and supplies, together with some cattle, was sent off by the Jess on November 22nd.
He severed his connection with Waimate on December 4th.
As the Columbine was not available, arrangements were made with another suitable vessel to convey him and his household to their southern station. They sailed from Paihia towards the end of December, and reached Tauranga on January 6th, 1840. Here they remained two days, and were thus able to meet Rev. H. Williams who had just arrived on his journey overland from the south. A meeting of Committee was held, after which they continued their voyage and landed safely at Turanga (Poverty Bay) a few days later.
It should be noted that Rev. W. Williams's station at Turanga (Poverty Bay) must not be confused with Tauranga (Bay of Plenty).
On his visit nine months earlier Rev. W. Williams had arranged for a raupo house to be built for him. This had been duly erected, but it was without doors or windows; moreover having only an earthen floor it was infested with fleas, which could only be expelled by a judicious application of fire and boiling water. Some requisites for making the house habitable had been brought with them, but it was some time before they could be used, as timber for flooring and other purposes had to be felled in the forest, sawn and seasoned before it could be used. As skilled artisans were not available, Rev. W. Williams himself therefore had to arrange for
In anticipation of the first Sunday after their arrival, a large number of natives from the neighbouring kaingas collected on Saturday. On the Sunday the weather was fortunately fine, and an attentive congregation of at least 1,000 assembled in the open air. This was a most gratifying beginning to Rev. W. Williams's missionary work there.
At noon they assembled again for school; here there were five classes of men numbering from 50 to 150 each, also one of 50 boys and two of women. Some who had learned to do so read in the New Testament, and others were instructed in the Catechism, repeating the answers after their teachers.
Dr. Lang in a letter to Lord Durham had stated that the Mission in New Zealand was worse than a failure. Replying to this charge Rev. W. Williams stated that their congregations aggregated from 13,000 to 20,000 persons, and in addition to the 5,000 New Testaments printed in New Zealand they had also printed 20,000 Morning and Evening Prayer Books, and had asked for an additional 10,000 Testaments to be printed in England.
The first station at Turanga was at Kaupapa near the Waipaoa River not far from its mouth.
In the middle of May, 1841, Rev. W. Williams set out and spent six weeks visiting the East Cape district, when he found steady progress had been made in the spread of the Gospel under the diligent attention of the native teachers.
After examination he baptised 600 adults and 300 infants. The leading chiefs with few exceptions had become Christians.
In a letter dated August 24th, 1841, Rev. W. Williams wrote—“The presence at home of our eldest daughter, Mary, now fifteen years of age, has been a source of great comfort to her Mother. She is industrious in her habits, and takes an equal share with her mother in all household duties; indeed without her I know not how she would get through the difficulties of her present situation, the eldest of our three youngest children being only four years of age. While on the subject of the children I will again mention my two eldest boys who are with me. From all I hear of the school at Waimate I am thankful I have them with me, and still more thankful I am able to carry out the plan I had formed for their instruction without interfering with the care of the natives. The time I give up to them is about three hours daily, of which half is before breakfast and the remainder at the close of the day before tea. My nephews Henry and Thomas, aged respectively 17 ½ and 16 years, who are also with us, are reading Homer, Herodotus, Virgil and Cicero, and Leonard (aged 12 years) without difficulty keeps up with them. Twice a week we make an attempt at Hebrew, which is interesting to all parties, and may hereafter turn to good account. The daily occupation is one lesson in Greek, one in Latin or Hebrew, with a problem of Euclid and Latin exercise. A little French has lately been added twice in the week, which is attended to by Jane (Mrs. Williams).”
In September, 1841,
He wrote again from Kaupapa on December 24th, 1841—“Father, Henry and I started from here on 6th October about 10 o'clock, and we took Thomas, another cousin, and Sydney, part of the way with us, and they left us not long before we got to Taikawakawa on the coast, where we stopped a little time while the natives cooked some food, and then we went on to a high hill called Tarewa. Before we got half way up it I was so tired I wondered where we were to pitch our tent, and when we got there we had to send two natives a good way off to get some water for our tea. When we got up in the morning we found snow lying about 2 inches thick upon the ground, and we melted some of it for our breakfast. When we set off that day we travelled a very long way through a wood along a ridge of hills until we came down the hill into a plain, and then we had to go a long way to Nuhaka where we stopped two or three days while father examined the natives that were to be baptised on Sunday, and on Monday we started for Table Cape where we stopped a whole week on account of father's waiwai (disputation) with one of the ‘Pikopo’ (Roman Catholic) priests who had landed there. On Monday following we went back to Nuhaka. I have only given you the account of the first and worst part of my journey, if you wish for the rest you must read it in my letter to M.”
On October 15th, 1841, Rev. W. Williams wrote—“In a letter I shewed the Society that our congregations muster altogether 27,000 natives, which at the time was more than are found in all the other Missions of the Society.”
He further recorded that in the year 1841 the number of natives attending Christian worship at Waiapu and Tokomaru was 3,200, Uawa and Turanga 2,500, Table Cape, Wairoa and Ahuriri 2,900, in all 8,600. These services were mainly conducted by the resident native
Early in April, 1842, Rev. Columbine for the Bay of Islands to attend the Central Missionary Committee. It was while he was there that the Missionaries were surprised by the sudden arrival of the Bishop of New Zealand, Right Rev.
The Missionaries welcomed the arrival of the Bishop, who impressed them with his disposition to meet their views, and his anxiety to promote the welfare of the Maoris. They expressed their thankfulness to God who had directed his appointment.
On August 24th, 1842, Rev. W. Williams wrote—“One of the leading subjects upon which we had communication with his Lordship was the School at Waimate which was likely to die a natural death; most of the children had been withdrawn because the parents were dissatisfied, and Mr. Taylor had sent in his resignation. This subject being brought before the Bishop, he said that the establishment of good schools was with him of primary importance, and he had already made provision for a commencement either at Auckland or at Bay of Islands, but that if it met the views of the Society, he would form his establishment for the present out of the materials of the School there, taking charge of the buildings at Waimate as soon as Mr. Taylor relinquished it, and giving the children of the Missionaries the advantage of being on the foundation. In expectation of some improvement on the past, I have left my boys again at Waimate.”
The Bishop appointed Rev. W. Williams Archdeacon of East Cape, including in his jurisdiction Opotiki, Tauranga and Rotorua.
Some new Mission workers arrived with the Bishop. Rev. W. C. and Mrs. Dudley, and Rev.
In due course Archdeacon W. Williams with his family returned to his Turanga station, accompanied by Rev. W. C. and Mrs. Dudley, who were to be stationed at Wairoa.
On arrival at Turanga they found Mr. and Mrs. J. Stack who had come from Tauranga to take charge of the Rangitukia Station at Waiapu.
After paying a visit to Tolaga Bay Archdeacon Williams set out at the beginning of October with Rev.
From Ahuriri Archdeacon Williams accompanied the Bishop and
A great catastrophe befell a new Church that was being erected at Turanga, which it was hoped the Bishop would consecrate. The building was advancing rapidly until within a week of their arrival, when a violent hurricane lifted the ponderous roof, which being displaced carried the rest of the fabric to the ground, a heap of almost useless ruin, so instead of a fine building, the Bishop had therefore to be satisfied with a simple awning from which to address a congregation of 1,000 seated before him in the open air.
From Poverty Bay, the Bishop and Chief Justice Martin, who accompanied him, were conducted by Archdeacon W. Williams as far as Rangitukia, where Mr.
Rev. Columbine to the Bay of Islands. The Bishop, then in residence at Waimate, undertook to relieve the Archdeacon of all the responsibility for
Until Mr.
ChapterVII.
Bishop Selwyn Takes Over Waimate School as His
College. Archdeacon Williams Visits Southern East
Coast. Revision Committee at Waimate. Heke's
Attack on Kororareka Flagstaff. First Synod.
College Moved to Auckland.
As suggested
Among these was
Entering St. John's College, Waimate, at this time, he at once impressed the Bishop with his ability and perseverance, and was appointed senior Bursar. Later he also had charge of the school for native teachers attached to the College.
The District under the control of Archdeacon W. Williams extended southwards nearly to Cape Palliser, and in order to visit those parts he decided in October, 1843, to go by sea to Wellington and work northwards along the coast. The Columbine, now owned by her captain, called at Poverty Bay, and he took passage by her.
He was accompanied by his son Leonard, then 14 years of age, also by Mr.
During a lull in the wind when off Flat Point the boat was lowered, and most of the natives and the baggage were landed, but on the return of the boat the strong wind which again sprang up prevented a second trip with the balance of the party, who only got on shore three days later at Castle Point. There they had to wait with the natives at Mataikona until they were rejoined by the rest of their party with the baggage. This involved a delay of fifteen days, as those first landed had gone on to Port Nicholson, and messages had to be sent them to return northwards.
The time was spent with one of the native teachers who lived near, instructing and examining candidates for baptism. Some of the teachers who had been placed in Wairarapa also came to see them. They then worked northwards, visiting the native kaingas on their way. At Ahuriri (Hawke's Bay) they selected a site and arranged for a raupo house to be built at Waitangi near the mouth of the Ngaruroro River for Mr. Colenso, who was to occupy the station there.
At Wairoa they found things in a cheerless state from want of attention; the natives had been disappointed at not receiving the resident missionary whom they had expected for the last three years. The Bishop proposed that Mr.
From Wairoa Mr. Colenso travelled homewards by way of Tauranga and Waikato. Archdeacon W. Williams and his son Leonard returned home in time to spend Christmas 1843 with his wife and family, whom he was thankful to find in good health.
While living at Kaupapa (Turanga) two more daughters were born, Lydia Catherine on April 7th, 1841, and Marianne on August 22nd, 1843.
The Missionaries were still favourably impressed by the Bishop, and they had much reason to be satisfied with his administration.
In September, 1844, Rev.
On September 22nd, 1844, Right Rev.
On January 1st, 1844, Archdeacon Wm. Williams again left home to visit the various native teachers and kaingas along the coast as far as East Cape. After conducting the usual services and examining the schools he returned to his station.
On February 20th he wrote from Turanga—“I am now contemplating a visit to Waimate to reside there six months, during part of which time Henry will take my place here. My two eldest sons have been at home for twelve months, and have lost much time expecting to return to school every month, but no opportunity afforded until too late.”
He further wrote on board H.M.S. Victoria off the Bay of Islands on June 8th—“It is now more than six weeks since I left Turanga. A meeting had been appointed by the Bishop at which I was directed to attend, the object of which was to revise various translations into the New Zealand language. This meeting was to come together at the beginning of March, and I was holding myself in readiness to come this way at that time with my two eldest boys,” (William Leonard aged 14 ½ years and Thomas Sydney aged 13 years) “when a serious accident befel us; a good dwelling house, into which we were on the point of entering, took fire through the extreme carelessness of one of my natives and was speedily burnt to the ground. He had been told to remove all shavings and timber litter out of the house and burn them, in doing this he left a trail of shavings between house and fire which he made too close to building, and when lighted neglected to control
“I have nothing worth mentioning up to the time I reached Auckland. The town presents a good appearance considering its infant state. The houses are principally of wood, but there are a few substantial buildings of brick and stone” (scoria from the volcanic hills). “The most pleasing feature of the whole is a good brick church which will hold about 600 people and stands in a prominent position, being the most striking object on entering the harbour. The site, in my opinion, is particularly well chosen, although the agents of the New Zealand Company have been unsparing in their abuse of Captain Hobson for having made this selection. The case is that there is not another place in this island in which there is anything like the extent of level land which surrounds Auckland. The consequence is that the surrounding country is beginning to put on a beautiful appearance from the number of cottages which are rising in all quarters. The district was wholly unoccupied by natives until our countrymen came there.”
The Revision Committee was composed of the Bishop, Archdeacon W. Williams, Rev.
Archdeacon W. Williams wrote on August 15th, 1844 —"For a time the Bishop was regular in his attendances, but he soon found that our close sittings would interfere with his various duties, and by degrees he withdrew until the work was left to ourselves. I may here mention that the Bishop since his arrival at Waimate has made it a principal object to make this place altogether a scholastic establishment, and having in addition to his vast power of reducing things to a good system, the means also of extensive assistance from among the students. He has first the College in which are candidates for Holy Orders under himself and
On September 15th, 1844, Archdeacon W. Williams wrote from Waimate—“We have lately had a good deal of excitement from another cause. A young chief of some influence named
“On the day appointed the meeting was held, there being a large assembly of leading chiefs. The Governor spoke for a long time, each sentence being interpreted by Mr. Puckey, after which the chiefs delivered their sentiments in native style, and a nominal payment of about 20 muskets was brought forward for the cutting down of the flagstaff by
After this meeting the Governor discussed with the missionaries and the Bishop the formation of a committee to control the Mission work, which had been proposed in letters from the Church Missionary Society. He stated that he did not consider the proposal workable, but suggested an alternative which was approved of by those present. He therefore undertook to write to the Society, which it was hoped would accept his suggestion.
On September 22nd, 1844, the Right Rev.
Archdeacon
Archdeacon W. Williams returned to Turanga on November 1st, 1844, taking home from school his two eldest sons. He was thankful to find his wife and six other children were well, and had enjoyed many blessings during his six months' absence.
The Bishop held his first Synod at Waimate before the missionaries returned to their stations, of which Archdeacon W. Williams on November 19th, 1844, wrote thus—“The Bishop held a Synod which lasted two days, at which he brought forward various points of importance to the Mission and the Church in general, for the purpose of obtaining from his Clergy, who have had much experience in the country, their opinions, for the Bishop declared it to be his wish to act in these respects as the Bishops did in former days, acting more in unison with his Clergy, and not upon his single responsibility. Upon some questions there was a difference of opinion, and the minute was recorded accordingly, and I believe the general results of the Meeting will be given by the
“There was one particular which excited a little unpleasant feeling in the minds of some. The Bishop has appointed that in the administration of adult baptism, generally there shall be reference made to the Archdeacon of the district, and that generally such baptisms shall take place at the time of the Archdeacon's visitation.”
This was designed to check a tendency to baptise large bodies of natives together, without regard to due individual preparation.
“At the conclusion of the Synod we presented an address to his Lordship, which has been printed. The reply was most gratifying. He spoke most feelingly of the gratification he felt at the union of sentiment which pervaded the body of his Clergy, and at the confidence which they repose in him.
“The Bishop at the same time expressed his entire confidence and satisfaction with the whole of his Clergy. This was done, not as a Bishop to his Clergy, placed far beneath him, but with the warm affection of a father to his children. The feelings of everyone were much wrought upon by the pathos of his manner, and particularly by the affectionate delivery of his blessing, with which he dismissed us.”
A letter from Mr. Coates, the Secretary of the Church Missionary Society in England, was received later by Bishop Selwyn, which led him to take immediate steps to transfer his College from Waimate to Auckland, where he could work out his own plans without interference.
He proposed to leave at Waimate the schools for elder girls and infants together with the spinning and weaving establishment.
After discussing the difficulties of the Bishop in the opening of St. John's College in Auckland, Archdeacon W. Williams wrote on February 26th, 1845—“One way in which this great difference is made in the expenditure
“Since I last wrote I have received much help in the Eastern District in the arrival of Rev.
ChapterVIII.
Sons' Journey Overland to Auckland. Journey to Bay
of Plenty, Rotorua, and Return by Waikaremoana,
and Work at Turanga During 1845.
On January 1st Archdeacon W. Williams was asked to meet a taua (war party) of Wairoa natives who were on their way to meet the local natives at Patutahi. He therefore went with his son, Sydney, on 2nd January, but as there was no appearance of the visitors they returned and went again two days later. When the taua arrived, after a number of speeches on both sides, and sundry formalities, the Wairoa people were amicably invited into the pa.
On January 14th Samuel and
Next day they found their journey a very tedious one, owing to the number of trees blown across the road, and did not reach camping place until two hours after dark. They visited various kaingas including Nuhaka, Waikokopu, and Nuku taurua (Table Cape). Here instruction was given to the natives, and services held. They reached Wairoa on January 21st where they met Rev.
The following day, Sunday, they had the usual services and classes, and on January 28th left Ahuriri on their return, calling at the various kaingas. When passing the dangerous cliff between Mohaka and Waihua on January 31st some of the party had a narrow escape from a mass of stone which fell from the summit. They spent Sunday, February 2nd at Mr. Hamlin's, and held the usual services. The night of February 4th was passed at Maraetaha, and they reached home in time for breakfast next day.
Archdeacon W. Williams recorded congregations of 500 on January 12th and 600 on March 2nd of whom 166, on the first date, and 284 on the second, partook of the Lord's Supper.
While at his station he was kept busy with a variety of other duties. He had to meet frequent calls for medicines and also to arrange, as opportunity offered, for the purchase of the necessary supplies of wheat and potatoes.
Archdeacon Williams had arranged for his nephew Samuel (aged 23) and his sons Leonard (aged 15½) and Sydney (aged 14) to travel overland from Turanga to St. John's College, Auckland. They started on their journey at 5 p.m. on 17th February, 1845. He accompanied them as far as Patutahi, where at 8 p.m. they camped for the night. The next morning the young travellers got away at 8 a.m. with the natives who carried their supplies, and he returned home just in time to escape heavy rain, which continued through the night and brought down a flood in the rivers next day. Later his sons wrote to him that they had been delayed on their way, and had to remain in camp until the rain ceased, and the floods went down.
Another incident of the journey through Tauranga was told, many years later, by Archdeacon Williams's niece,
Archdeacon
He wrote to
On Sunday, March 9th Archdeacon Williams held services in Maori and English. The following morning he went with Mr. Wilson to see a new Chapel 63 ft. by 33 ft., which the natives, working with great spirit, were building to replace their old one which was too small for them. On March 11th he left Opotiki after breakfast, crossed the Waitaha and Ohiwa and reached a village at the foot of Whakatane hill, where he addressed the natives.
Next morning he went on to Whakatane, where relatives of some of their party welcomed them with a sumptuous supply of cooked food. He hurried on to Otamarora which they reached just after dark. On March 13th he went on to Otamarakau and to Maketu, where he held classes with natives, and the following day he proceeded to Tauranga; arriving there at sunset he found that Mr. and Mrs. C. P. Davies were comfortably settled; their principal attention was devoted to the Infant School. Mr. and Mrs. Chapman had just returned to their station at Rotorua after a long absence at Waimate.
On March 15th he visited Otumoetai and Maungatapu, and after evening prayers addressed the natives. On the following day, Sunday, he held the usual services, and also talked to a party of Roman Catholic natives; converts of this faith had also been met at Opotiki and other places on this journey. He packed the natives' loads on March 17th and at noon sent them on towards Rotorua. Next morning he left Tauranga at 6 a.m. on horseback, and overtaking his party half way along the road, reached the lake a little before 6 p.m. He found Mr. Chapman awaiting them with his boat, but they did not get to the station till 11 p.m. as the wind was against them.
On March 19th he held classes with the natives, and addressed them. Next day he walked to Tikitere hot springs, and talked to the Christian natives there. On Good Friday, March 21st,
Sunday, 23rd—Mr. Chapman went to the natives at Rotokakahi and Archdeacon Williams proceeded by boat to other settlements on the lake, where he gave the natives services and instruction.
The following morning he crossed the lake at sunrise to another pa which he had not been able to visit the day before, and walked through remarkable country near the lake, with picturesque park-like scenery. The latter part of the journey was over a dreary barren waste of pumice stone gravel near Mount Edgecombe, and after a walk of 22 miles he eventually reached Kupenga.
On March 25th he examined the Christian natives who had assembled from two adjoining villages, and held services with them. Then he obtained a canoe and went 26 miles down the rapid stream of Rangitapeke to Pupuaruhe, the principal pa of Whakatane. Here he met Mr. Wilson who had come from Opotiki the day before, and had assembled the Christian natives for instruction. The next day he administered the Lord's Supper to 32 natives, after which he went with Mr. Wilson to visit the sick, and in the evening again addressed the natives.
March 27th—Archdeacon Williams and his party proceeded up the valley, and reached the small village of Ruatoki late in the afternoon. The following day heavy rain prevented them from leaving their quarters. The weather cleared at noon on March 29th and they went to another village about a mile along the road, where they
March 31st—Continued up the Whakatane River in a canoe to the small village Tunanui where he stayed for the night to give instruction to the natives.
On April 1st he travelled through woods over a very rough road. A walk of five hours brought them to Waikare, where the party stayed nearly three hours for food. Most of the natives here professed to be Roman Catholics, but they were civil and attentive while Archdeacon Williams gave them some instruction. He then walked on for three hours, and camped for the night in a deserted village.
After a walk of 2½ hours on April 2nd he reached Maruteane, a pa of some size. Most of the inhabitants were absent, but a number of them returned, and towards noon the principal chief, who was a Christian, made his appearance. He was an elderly man of pleasing manners, and he prevailed upon them to stay. Archdeacon Williams spent a pleasant afternoon answering the numerous enquiries of the people, who appeared to be the most important Christian party he had seen.
A walk of four hours on April 3rd brought him to Te Kapu, a small pa whose inhabitants were professedly Roman Catholics, but they admitted that the hope of obtaining clothes and tobacco had led them to make this profession. Several months ago this party had had a quarrel with the natives who were his companions, in which twelve persons had been killed. This was the first meeting since that event, and they “tangied” or cried over each other for at least an hour.
The visitors were furnished with an ample repast, and then they proceeded to Oputao, the last village on the Whakatane River. Here there was a commodious Chapel, where the Christian natives had assembled to
This lake, a large body of water about four miles in width, is dangerous to cross except in calm weather. Next day the party left in a canoe soon after sunrise, and were nearly over when a strong breeze sprang up which raised such waves that they were in danger of being swamped. They, however, reached the shore in safety and met a party of Christian natives who wished them to remain, but as Rev.
On April 7th the party left early, but missed their way when near their destination. As bad weather came on they had to make themselves comfortable for the night in an old house, with a short supply of food. When the fog cleared away the following morning they made their way to Opowhiti, where one of the native teachers lived. He, however, had gone down the river with Rev.
Archdeacon Williams again took up the usual home round of services and classes.
An eruptive disease from which a native was suffering caused him some anxiety, as at first he feared that it might be a case of smallpox. His fears, however, fortunately later proved to be groundless, but as a safeguard he took the opportunity of vaccinating as many
On May 1st he set out for Uawa. On reaching there the next afternoon he heard a confirmation of the report of hostilities between the natives and the Government forces in the Bay of Islands.
On Sunday, May 4th, he recorded that he had a congregation of nearly 400, of whom 175 partook of the Lord's Supper. On his arrival home on the afternoon of May 7th he received letters from the north giving full particulars of the melancholy state of affairs in the Bay of Islands; he was thankful that they were still at peace in his own district.
While at his home station Archdeacon Williams made regular visits to the numerous kaingas in the neighbourhood, where he catechised varying numbers of candidates for baptism, held largely attended Bible Classes with the residents, and administered medicine to those who required it. He also supervised and directed the teachers and classes in the Central school at Turanga.
He described an experiment he made on May 10th. He directed a native to crush a quantity of beetroot, squeezed the juice out with a lever, and boiled it. He thus obtained a liquor of the consistency of molasses, which he thought might be an acquisition to the natives for sweetening their food.
Later he supervised the erection of a flour mill for grinding their wheat, and also made a lime kiln.
On May 26th he received letters from the Bay of Islands telling that the settlers had deserted it, and a force of 600 soldiers and marines had gone there.
On June 16th Archdeacon Williams proceeded to Table Cape and met Rev. J. Hamlin who accompanied him to Nuhaka, and thence he returned home, working as usual among the natives he met.
At the end of this month a large party of about 100 East Cape natives paid a visit to Poverty Bay with the professed object of lamenting over deceased friends, a custom more prevalent here than elsewhere. This lamentation, Archdeacon Williams stated, was practically
Rev. J. Hamlin arrived on July 6th to attend local Committee, and assisted Archdeacon Williams in the Sunday services and in preparing for the Meeting. For this Messrs. Kissling, Stack, and Baker arrived on the 10th. The Meetings were held from 11th to 15th July, after which they returned to their respective stations.
At the end of this month Archdeacon Williams received a letter from Table Cape reporting the wreck in Palliser Bay of the ship Tyne from England, which had supplies for him on board. He also heard that the Falco an American brig of 280 tons from Port Nicholson, which had stores for him, had been driven on shore on July 27th at Table Cape, and that the owner and several seamen had removed some of the cargo to a settler's establishment. A number of Englishmen from a neighbouring whaling station began stealing from the vessel, and they were soon joined by a number of natives.
Archdeacon Williams promptly journeyed to Table Cape to investigate what had happened. He exerted his influence, and was thus able after several days to secure the recovery of some at any rate of the looted property.
On July 27th Archdeacon Williams recorded a crowded congregation of natives at the Morning Service, 172 partaking of the Lord's Supper, and on August 17th there were 126 partakers at services at Toanga.
On August 6th Rev.
He mentioned on August 25th that influenza was again prevalent among the Maoris, and a number of deaths had occurred.
On September 13th a large party of natives arrived from Wairoa, bringing 8 new canoes for the Turanga natives. This created much excitement in the pa, and the following day, Sunday, there were large congregations which included a number of the Wairoa visitors.
On October 2nd he left home arriving the following afternoon at Uawa where he assisted Mr. Baker in his examinations and catechising. On Sunday, October 5th, he administered the Lord's Supper to 121, and baptised a number of adults and children. On October 7th he went with Mr. Baker to Tokomaru, and the day following conducted services at which 83 partook of the Lord's Supper, and also baptised a number of natives. He returned to Uawa on the 9th and reached home again on the afternoon of 11th October, having visited and inspected the various kaingas on the way.
As indicating the personal attention which was essential for the adequate working of a Mission Station such as that carried on by Archdeacon W. Williams in the Turanga District, reference to his Journal for the year 1845 shows that he was at Turanga and neighbouring places which could be reached by a journey of not more than two or three days, for 34 weeks.
During this period, in addition to the regular Sunday morning and afternoon services with the Maoris, and an English service at midday, a catechising at one of the native services, and other occasional services for baptisms, weddings, and funerals, he personally held 238 classes for natives on 116 different days for Bible readings, instruction and examination of candidates for baptism, and preparation for the administration of the Lord's Supper. The aggregate attendances at these classes was 5,448. Though sometimes numbering less than five, a few of them contained from 90 to 120 each; the majority ranged between these extremes.
In addition he had to keep up his regular reports and returns to the C.M.S. He was frequently interrupted by calls to visit or supply medicine for the sick, and had regularly to supervise the procuring of food and material required for carrying on the work.
While at St. John's College,
“In token of my approbation of your diligence and good conduct, as it has come under my observation
ChapterIX.
1845–1846. Journey to Wairoa, Ahuriri and Wellington via Manawatu and back by East Coast. Bishop Selwyn's Visit, Confirmations held January, 1846.
On October 17th and 18th Archdeacon Williams made preparations for a long land journey to Ahuriri, Manawatu, Wellington and Palliser Bay. On October 20th he left home with a party of natives carrying food and baggage. At 1 p.m. he reached Taikawakawa where a number of natives had gathered to meet him.
After giving them instruction he continued his journey, visiting the kaingas at Nuhaka, Waikokopu, and Whakaki. He then went on to Wairoa, reaching there on 22nd October. Rev. J. Hamlin was absent when he arrived, but returned next day. Archdeacon Williams discussed various matters with him. He also discoursed with the natives, gave them instruction and held the usual services.
The weather as far as Wairoa had been threatening and showery, and there was further rain on 24th October when he proceeded on his way. He walked along the coast under the dangerous cliffs to Waikari, but the continuous rain prevented his going further that day. As the weather cleared on 25th he went on to Arapaonui, remaining there over the next day, Sunday. On October 27th he started off early for Tangoio, and thence went on to Waihinganga. At both these places the numerous
On October 28th the party went on to Te Ngaue where a large number of natives were busily employed in planting crops. After staying with them a short time to have some food they walked across the plain till dark, when they reached a small village on the Poukawa Lake. They were much indebted to the Chief, Te Hapuku, who sent a guide after them and so saved them from travelling through deep swamps. The weather in the afternoon had been wet with a southerly wind, so they were very grateful for the shelter of a warm house. The people came together for prayers, though very few professed Christianity.
Next day they proceeded to a small village on an island in Lake Rotoatara (opposite what is now Te Aute) which had been the scene of some desperate conflicts between the inhabitants and invaders from Waikato. The latter took the village, but some months later were driven out again with loss by the former inhabitants, assisted by the Ngapuhi Chief, Te Wera, from Table Cape.
Here the party obtained another guide, and after crossing a large tract of unoccupied grass land, reached Waipukurau towards evening. Though the village was a new one, Archdeacon Williams was pleased to find a well-built Chapel.
On October 30th he addressed the people at morning prayers; then, having been furnished with a guide to Manawatu, the party proceeded over the vast plain of Ruataniwha and encamped at
On November 1st Archdeacon Williams addressed and catechised the natives, and afterwards mended and
On November 3rd he set out on his voyage down the Manawatu. The scenery here was very picturesque, but though the country was good and fairly flat, it was sparsely populated. He encamped at the small village of Ngaawapurua, and gave suitable advice to a few natives who had given up attending Christian worship. Next day he continued his journey down the river. After travelling some distance he left the canoe at a small village and proceeded on foot in order to avoid a dangerous part of the stream, and arrived at Te Wi in the evening, but found that most of the natives there had gone to Otaki to meet Mr. Taylor for the administration of the Lord's Supper. He had prayers with those who had remained, and urged them to live according to the Gospel.
In his journal on November 5th, 1845, Archdeacon Williams wrote—
“Being furnished with two fresh canoes we resumed our voyage. The stream has a continued succession of rapids, down which the natives manage the canoes with much dexterity. At 10 a.m. we met a party from Otaki, and went on shore to take food with them; they were very urgent for me to remain there for the night, giving as a reason the rare opportunities they have for instruction. Withal a pig was brought for my natives to feast on.”
He had, however, to push on. After giving them a short exhortation he proceeded on his voyage. Navigation here was difficult owing to the numerous trees that fell into the river after every flood. He spent that night at Rewarewa; here he was warmly welcomed and conducted to the house used by Archdeacon Hadfield when he visited there. After taking food the natives assembled in their chapel and were catechised by Archdeacon Williams. Next morning he addressed them at morning prayers, and then proceeded to Otaki. The first part of the road was over soft sand, which made travelling very tedious.
He reached Otaki at dusk, and was glad to meet Rev.
Archdeacon Williams here received a visit from old At Wairau, Marlborough District, in June, 1843, a police magistrate and his armed escort attempted to serve a warrant for the arrest of two chiefs who had interfered with a survey party on disputed land. The attempt failed and 22 English prisoners were massacred.
After breakfast on November 7th
On the next day, Saturday, Archdeacon Williams, who had been persuaded by
On Sunday, November 9th, he, assisted by Rev. H. Govett, took part in the morning services, and preached to an attentive congregation at Otaki, after which he rode on to Waikanae, where in the afternoon he held service with a large congregation there also.
On the following day he proceeded towards Wellington and arrived at Porirua in the afternoon. He stayed the night there in order to hold services with the Christians who were scattered round, and to give them instruction.
On November 11th he was pulled up the Porirua River in a canoe, and came to the beginning of a road which had been cut through the bush to Wellington. After travelling about 6 miles he came upon some settlers'
At length he came suddenly on the view of the harbour and town of Wellington, seeing the whole to advantage from the top of the range. Though he did not think it comparable with Auckland, he was agreeably surprised at it, as he had heard much against it. He wrote: “I was hospitably received by Mr. St Hill, and found Archdeacon Hadfield on his bed, from which he only rose for short intervals, but though his body is frail, his mind retains the fullest measure of Christian cheerfulness.”
On November 12th Rev.
On November 14th Archdeacon Williams walked to Petone where he met Rev.
On Sunday, November 16th, they held services with the natives, at which they had a congregation of 190.
Next day they travelled by the coast to Parangarahu; the following day, after a fatiguing journey over a stony road they reached Te Kopi. Here they held services and conversed with the natives. On November 20th the Lord's Supper was administered to 55 natives. Bad weather prevented their proceeding further until November 21st. Leaving Te Kopi early that morning they rounded Cape Palliser after a walk of three hours.
Archdeacon Williams spoke of this region as a dreary and inhospitable part of the coast, upon which there were many remains of shattered vessels which had been wrecked at different periods. Inshore there was a belt of beautifully grassy land from a quarter to half a mile in width, at the back of which was the long range of rugged
They left Oroi next morning, and after a walk of 7½ hours reached Paharoa. Here they remained over Sunday, November 23rd, and held the usual services and catechisings. They walked the following day to Wharaurangi and met a chief who for many years had professed Christianity at Table Cape, but had fallen away and plundered a settler. They urged him to repent, and return from his backsliding. Then they went on a further 6 miles, and camped for the night anticipating bad weather; as it had cleared next morning they pushed on in order to get round a rocky part of the coast before high water, and reached Wharearua after an easy day's journey. Here they found two houses occupied by ten persons, whom they addressed.
On November 26th a walk of two hours brought them to Castle Point, where they were reminded of their experiences two years earlier after landing from the Columbine. The natives urged them to remain and partake of food, after which they proceeded to Mataikona where about 100 natives were assembled. They catechised and addressed the people there, and at the evening service next day administered the Lord's Supper to twenty-one of them.
On November 28th they sent on their natives with the baggage, and then gave further instruction to the Mataikona people. Later in the day they followed on, and reaching Akitio at 4 p.m., as the weather looked unsettled they decided to remain there for the night. Next morning they journeyed over a very stony road to Pakuku, arriving there in time for breakfast; thence they proceeded to Porangahau, reaching there half an hour before dark.
On November 30th, Sunday, they held classes of communicants before breakfast, and at the 10.30 a.m. service administered the Lord's Supper to 40 persons.
Here they found a small party of natives. Unfortunately owing to the evil influence of a nearby whaling station they were in a listless state. Archdeacon Williams held prayers there and addressed them, and the following afternoon continued his journey to Waimarama. There he found four white men who had been parties to the plundering of the American brig at Table Cape already mentioned, whose example had had a bad influence on the natives.
On December 4th he set out early, and after a walk of 7½ hours arrived at Awapuni, Rev.
Next day Archdeacon Williams was present at the morning school, and found nearly the whole of the previous day's congregation of 250 attended before they dispersed to their homes, and the reading classes showed marked progress. Later in the day he and his party left for Tangoio, which they reached after a walk of 6½ hours.
On December 9th they left at 5 a.m., had breakfast at Aropoanui, and after a walk of 24 miles reached Waikari a little before sunset.
Next morning they started off early, breakfasted at Mohaka, and after a walk of 24 miles reached Wairoa at 6.30 p.m.
On December 11th Archdeacon Williams went with Rev. J. Hamlin to see the new site for chapel and house, and in the evening held service in chapel.
On the following day the natives made a transfer of 8 acres of land for the station; this provided an excellent site in the vicinity of their settlement. The day after was spent in preparing communicants and examining candidates for baptism. On Sunday, December 14th, Archdeacon Williams, assisted by Rev. J. Hamlin, administered the Lord's Supper to 120 natives in the morning, and then held an English service which was attended by nine Englishmen from the whaling station. In the afternoon there was school, followed by a service at which 22 adult natives were baptised.
Next morning he left Wairoa, and at Whakaki had a long conversation with a party who had attached themselves to a Roman Catholic priest, whose adherence to that faith was not very strong.
On arrival at Nuhaka he found a small party of natives awaiting him. On the morning of December 16th he administered the Lord's Supper there to twenty persons.
He then proceeded to Table Cape, and after evening prayers, held close converse with the people there, urging those of them who still retained goods stolen from the wrecked American brig Falco to give them up. Next day he gave further instruction and administered the Lord's Supper to 56 natives, after which he returned to Nuhaka and camped for the night at the entrance to the wood.
Leaving there next morning he reached Taikawakawa at 4 p.m. and arrived home at nine o'clock that evening, having accomplished a journey of 700 miles on foot, during which the whole party had been mercifully preserved from casualties of every kind.
On December 20th Archdeacon Williams resumed again his usual home duties, finding many matters which needed his attention.
On examining the natives at Taureka he found them better prepared than any others in the Turanga district, and a great credit to their teacher, Paul, who had kept up the school with regularity.
On January 13th, 1846, Archdeacon Williams went to Wherowhero to meet
The Bishop accompanied him to Turanga next day, and during the two following days the Bishop was busily occupied examining 282 candidates for confirmation. On Sunday 18th he preached at the morning service, which was attended by a congregation of 600 natives. At 2 p.m. he held an English service, and confirmed Archdeacon Williams's four elder children. Later in the afternoon he confirmed 282 natives. On the two following days he examined 180 more candidates at Toanga. These were confirmed on the afternoon of 20th January, making a total of 462.
On the next day the Bishop left with Archdeacon Williams for Whangara. Thence they went on to Uawa, arriving there on the evening of the 22nd. The Bishop spent two days examining the confirmation candidates there. On Sunday, January 25th, the chapel at Uawa was densely crowded with 400 natives at the morning service. In the afternoon the Bishop confirmed 264 natives, and also Mr. Baker's three children. The following day he continued his journey northwards with Mr. Baker.
Archdeacon Williams then returned to Turanga, reaching there on January 27th. He had thoroughly enjoyed his intercourse with the Bishop, and expressed great admiration for his wisdom, energy, and fervent piety.
On January 29th his sons Leonard and Sydney went to Uawa, 35 miles from Turanga, to make entries in the native census records.
ChapterX.
Voyages by Sea and Work on East Coast, 1846.
When going to and from school Archdeacon Williams's sons made several voyages to Auckland in small trading vessels.
The following extracts taken from their letters home give some idea of the nature of coastal travelling in those early days, and of the life at St. John's College at that time.
On May 20th, 1844,
St. John's College, Purewa, 1846
On August 28th, 1845, he wrote again from Purewa Bishop's, Auckland: “I was up at the College this morning assisting to mark out the sites of the different buildings, among which was one which when we had finished the Bishop said to me ‘Do you know who is going to live here, it is someone you are very well acquainted with,’ so I suppose it is to be the house of Mr. Quam. The buildings are getting on very slowly, they have hardly done the lower story of the only one they are going on with at present, some of the others are to be built of brick and wood, so that they will be done quicker when once they set about them.”
On February 6th, 1846, Archdeacon Williams recorded that he marked some cattle, thus varying his usual occupation.
On Sunday, February 15th, he administered the Lord's Supper to 233 natives at Turanga, and on the following Sunday, February 22nd, to 135 natives from Patutahi and Toanga, making a total of 368.
On 23rd February he received a letter from Mr. Stack telling him that Rev.
Three days later he met a messenger who reported that Mr. Kissling was better. He was also glad to learn from the same source that peace had been re-established in the Bay of Islands.
On his arrival at Hicks Bay on 28th February he was thankful to find Mr. Kissling so far recovered that he was able to appear out of doors. While in the Waiapu District he conducted the usual instruction classes and examinations, and held religious services at the various settlements. He was pleased to note a distinct improvement among the natives who were now attending the schools with much greater regularity than formerly.
On March 4th he started on his return journey, and after calling at the various settlements reached home on the evening of March 16th. The next day he arranged with Swan.
After several delays the Swan eventually put to sea. Writing from Bishop's, Auckland, on April 20th, 1846, Swan, at least much more so than I expected. There were three berths in the cabin, two of which Sydney and I occupied, and the Captain the other, and Mr. Yule took up the floor. Then again we had no sugar, which was a great inconvenience as we had nothing but wretched coffee to drink, which was horrid. We had no basin to wash in, but used a tin dish. We got a little sugar from
From St. John's College he wrote on April 30th, 1846: “The Bishop is still at his house in Auckland, he was out here last week, and has been since to Kawau and since he returned from there he has had an interview with the Governor who arrived from the Southward last Sunday in the Driver. On Tuesday we went with Mr. Cotton on board the steamer, and went down the engine room and saw all the works. She is a good large vessel and makes all the other vessels in the harbour look small.
He wrote further from St. John's College on July 3rd, 1846: “I hope Mita Uru (Mr. Yule) will look out for a comfortable vessel for you to come up in, at any rate more comfortable than the Swan for she was wretchedly uncomfortable, and I hope that he will not trade along the Coast with you on board and make a floating pig-sty of her, for if he does that will be another source of discomfort as it was with us. My friend King is come at last, better late than never, and he and I have got this room to ourselves now, which before was mine without anyone to dispute it with me. I do not think there is much chance of our going in to Auckland to see Mrs. Selwyn this term, or even to read the library through either, as we did last term. I hope you have got into your new house long before this, for I think Cooper has had lots of time to finish it now. They do not get on very fast with these buildings here. The kitchen is done as much as it will be for some time to come, and the masons are laying the foundation of the hospital which is going to be a wooden building. You may tell Mary that the house to be hers and… . 's, will not be done for some time yet, on account of some of the sawyers falling out about the price of the timber, or something of that sort, but there is a lot of stone ready for the foundation of it, and also a quantity of bricks for the chimneys.”
He wrote again from St. John's College on July 22nd, “We were glad to hear that you were all well and were getting into the new house. I think the buildings will go on faster soon, and you may tell Mary that the house will very likely be begun soon. We have been doing a good deal lately towards improving the look of the place by
The new house spoken of in these letters was the house at Whakato to which Archdeacon Williams and his family moved during this year.
In writing to England on February 4th, 1846, Archdeacon Williams expressed his hearty approval of the Bishop's plans for his College and School at Auckland, and that his son Leonard had recently been awarded one of the two scholarships attached to the College, which would be a great assistance. He also noted the Bishop's extreme satisfaction with the steadiness and perseverance displayed by his nephew, Samuel, “who is a great acquisition to the College.” Writing later he mentioned the birth at Whakato of his youngest daughter Emma Caroline Williams on February 20th, 1846.
On March 23rd news was received by a vessel from Port Nicholson that the natives at the Hutt had provoked hostilities with the Military, and that several of them had been killed.
During the next five months the missionary work at the Turanga and East Coast Districts was continued as usual. Archdeacon Williams recorded that the Local Missionary Committee sat from April 2nd to 7th and that Messrs Baker, Hamlin and Stack were present. On Good Friday and Easter Sunday, April 10th and 12th the Lord's Supper was administered to 269 at the Home station, and 151 at Toanga, who, 420 in all, had been previously prepared. He recorded that on April 16th he took honey from three hives, and was also engaged in preparing returns.
On April 20th he started on a journey to the southern districts. He noted that at Ahuriri, Mr. Colenso's Station, he had a congregation of 250, and that 127 natives there, in addition to 140 who attended in smaller groups at other centres on the way, partook of the Lord's Supper.
On his return he reached home at 9 p.m. on May 12th, having had to swim the Karaua creek, as the tide was high.
In the three weeks from June 28th to July 19th he was pleased to record that he administered the Lord's Supper to 680 natives, 259 at the Home station. 184 at Toanga, and 237 at Uawa.
On July 2nd he moved all his books to his new house at Whakato. An attack of rheumatism with which he was unfortunately troubled about this time does not seem to have appreciably diminished the number and extent of his activities during July and August. These were of a most varied nature, and included the entering of baptisms and marriages in the census returns, cutting glass for windows, grafting trees and visiting and treating the sick, and compounding medicines for use.
It is of interest to note that on July 29th he was called to attend an Englishman brought from the Whaling Station at Table Cape, whose two thighs had been broken by a whale, and recorded that he was likely to do well. On the following day he heard of the death at Wherowhero of the wife of the native teacher named Edward. As she had been highly respected, a large number of natives assembled for her funeral on August 4th. These included many who for some months had neglected their religious duties, but now professed a desire to return to better ways.
At the end of July Archdeacon Williams had been making preparations for a visit to Auckland, and towards the end of August he arranged with Mr. Yule to take passages for himself and his family by the Dolphin. On August 29th they moved to an empty house at Turanganui belonging to Mr. Harris, where they waited favourable weather for embarking.
Going on board at noon on the 31st they set sail with a south-east wind, and were off Uawa by midnight. Next morning it was so hazy Mr. Baker did not sight the vessel till noon, when he came off in a small canoe from Cook's Cove. His sisters were to accompany Archdeacon Williams's family to Auckland, and he brought
Towards evening they stood on their course again; with a fair wind they were off Whangara by daylight next morning, and reached Uawa at noon. Here the Misses Baker came aboard and they took in two casks of fresh water, after which they set sail again with a light north-east wind. By 6th September they encountered a heavy sea off East Cape. Cape Runaway was passed on the 7th and Mayor Island about 20 miles off on the 8th. While in this vicinity they saw the smoke of the Government steamer on her way to Auckland.
Next day they sailed through the Mercury Islands and rounded Cape Colville; finally they anchored in Auckland Harbour a little before sunset on the 10th. At 10 p.m.
Such a voyage as that just described was typical of those early days.
In his journal of September, 1846, Archdeacon Williams described Purewa as an interesting and romantic little village, close to the water's edge, studded with native houses, and affording a population close to St. John's, upon which the influence of the College might act with benefit. “At present the Native Teachers' and Native Boys' Schools are carried on here, and the Printing Department, but all will be moved up the hill as soon as the permanent buildings are prepared.”
In consequence of the illness of Rev.
ChapterXI.
1846–1847. Family Visit Auckland and Bay of Islands.
Translation Revision. Ordination and Marriage
Samuel Williams. East Coast Work Continued.
Second Journey by Land to Wellington.
The visit of Archdeacon W. Williams and his family to Auckland, mentioned in the previous Chapter, enabled him to devote several weeks to translation and revision work on the New Testament and Prayer Book, in company with Rev.
September 30th, 1846, from St. John's College: “Having arrived in Auckland with 7 of our children, Leonard and Sydney being already at the College, we proceeded next day by the Bishop's boat to the quarters assigned to us in this building. The College according to the Bishop's plan will be an extensive range of buildings, of which there is at present erected a stone building which is to be the school for boys, and also a stone kitchen, a third building in progress of wood which is to be a hospital, and there are three commodious cottages also of wood which are to accommodate the
“The building we occupy consists of 16 rooms and gives accommodation to the family of the Bishop and to mine,
“You are aware that Samuel has for some time been studying under the Bishop with a view to ordination. This took place last Sunday week, September 20th at the Church of St. Paul's in Auckland. It was a scene of extreme interest, that the child of many prayers, for whom it had been the wish of his parents that he should be dedicated to the Service of the Lord, should now be solemnly given up, and that too by his own father, who presented him to the Bishop at the Service in the
“Another event is now on the point of being consummated, the union of Samuel with my daughter Mary. This is to take place at 11 a.m. to-day. Nothing can exceed the kindness of the Bishop and Mrs. Selwyn, who look upon our children as their own, and have arranged that all the trouble of the wedding should be undertaken here rather than at Paihia, out of their great regard for Samuel. The Ordination of Samuel has been with the Bishop's entire satisfaction, and I know that he looks upon Samuel as one of his main supports in carrying out the native part of the College.”
Samuel and Mary Williams were married by the Bishop at the Tamaki Church (St. Thomas') near St. John's College at 11 a.m. on September 30th, 1846. Subsequently the guests to the number of about fifty “partook of a sumptuous collation” in the College Hall; the bride and bridegroom then took their departure to Mr. Kissling's house which had been lent to them.
The following week Rev.
The work at the College and School had not been entirely satisfactory since Archdeacon W. Williams left Waimate, and his anxiety for the welfare of the pupils led him to earnest consultations with the Bishop. As the latter's wide field of duties entailed frequent absences from Auckland he was naturally unable to give the work the supervision that was necessary. At the same time there was very great difficulty in obtaining an able and suitable man to take full control. Under the circumstances Archdeacon Williams decided to send his son Leonard to England to complete his education, and thus wrote to his brother-in-law in England on October 16th, 1846: “It is my wish that Leonard, if it please God to spare him, should receive advantages which he is not likely to have here, and that he may be prepared for
On November 5th Archdeacon W. Williams, his wife and children, including his daughter Mary (Mrs.
On November 21st Mr. Dolphin and Mr. Kissling proposed that he and his wife and children should stay with them.
On November 30th they were surprised at breakfast by the appearance at Purewa of Rev. and Mrs.
That afternoon he bade good-bye to his daughter and her husband, and sailed for Bay of Islands the following afternoon in company with Messrs. Clarke and Puckey, and landed at Paihia on the afternoon of December 3rd. Owing to the recent conflict between the Military and the natives the Bay presented a scene of sad devastation, though it was now beginning to recover, but Paihia had come through unscathed, the trees having grown considerably during his absence, and now looked better than ever.
He was sorry to find that the friendly natives who had sided with the Government had contracted evil habits from the soldiers.
Leaving their three sons at Paihia to return from there to St. John's College, Auckland, Archdeacon Williams and Mrs. Williams, with four of their daughters,
Meeting with fine weather down the coast they reached Turanganui on December 15th, thankful to be safely home again.
On this voyage they brought back with them an East Coast native teacher named Edward, who had been to the Bay of Islands on a visit. This native had been in failing health for some time and he died and was buried at the end of December. His death still further depleted the staff of the Mission which had already lost the services of Messrs. Kissling and Stack during the past year. Thus heavier responsibilities were thrown upon Archdeacon W. Williams, who, upon his return, had immediately recommenced his usual round of visits, classes, examinations and Services. The natives gave him a glad welcome, and began to flock in to see him as usual.
He was thankful to find on his return home that for the most part good order had been preserved, and that the natives and the work among them had suffered as little from his absence as could have been expected, and he had just time to see the whole of his immediate parishioners before preparing to take another long journey to the south on foot.
On January 18th, 1847, he set out accompanied as usual by a party of natives carrying food and luggage. After visiting various settlements on the way, including Table Cape, Nuhaka, and Wairoa, conducting the usual services and classes, he eventually reached Rev. Falco which had been wrecked at the Cape some months before.
On January 27th Archdeacon Williams had a lengthy discussion with this party. As a result a keg of gunpowder and some bullets were produced then and there, and it was further arranged that Paraone should collect
Falco property that was still held by the natives and deliver it up when the Archdeacon returned from the south. Archdeacon Williams thereupon rubbed noses with Paraone and shook hands with his people, thus indicating that as they had returned to a right frame of mind he was prepared to resume his usual intercourse with them.
He and his party then went on twelve miles to Waipukurau, where they remained until January 28th. Thence he journeyed on, holding the usual services and classes at the various villages through which he passed.
After a walk of several days, first over open country, and then through forest, the party at length reached the Manawatu River at a point beyond Puehutai. Here on February 1st they met some natives who were returning to Ngaawapurua (some distance down the river) by canoe, and arranged to accompany them. They were very glad of this opportunity, as they had found walking in the heat very trying.
Next day the party left in five canoes accompanied by 15 natives from Ngaawapurua. The voyage was most interesting, the negotiation of the rapids, though not really dangerous, added a spice of excitement. At length they came to the “Apiti” (a narrow pass), the Manawatu Gorge, this deep and narrow gorge which divides continuous ranges of mountains from near Lake Taupo, the Kaimanawas and Ruahine on the north from the Tararuas and Rimutakas reaching to Cook Strait on the south. This gorge through which the Manawatu flows to the sea on the west coast is one of the most picturesque in New Zealand.
A short distance below this the party met Rev. Cotton who had arranged to come and meet Archdeacon Williams. They had a cordial welcome from the natives of the place, who showed it by supplying a large quantity of food consisting of pork, potatoes and the juice of Tupakihi (or Tutu). Thence Archdeacon Williams and Rev. Mr. Cotton journeyed on together through Otaki, Waikanae and Porirua, holding the
From Porirua they proceeded to Wellington, which they reached on the evening of February 10th.
Archdeacon Williams found Mr. Hadfield still with Mr. St. Hill, but was glad to find he appeared to be in somewhat better health than when he was in Wellington in November, 1845.
On February 16th Mr. Cotton set out on his journey homewards by way of Otaki. The following day, after calling first on some of the Port Nicholson residents, Archdeacon Williams began his own journey northwards, taking the same route round Cape Palliser as he had followed on his previous visit.
This time he found a number of settlers occupying land at various places. On Sunday, February 21st, he called on Mr. Pharazyn and his five sons at Te Kopi and held services there. Next day he called at Mr. Allum's station, and towards evening at Mr. MacMaster's, where he received hospitality. On February 23rd he visited Mrs. Smith, who invited him to dinner. Her husband, Captain Smith, was away in Wellington.
Four miles further on he came to Messrs. Northwood and Tiffen's station; here he was also pressed to stay, but had to push on. After visiting various native villages he arrived at Mataikona, where he spent Sunday, February 28th. He reached Porangahau on March 3rd and then made his way inland to Waipukurau where after a walk of 30 miles he arrived shortly after sunset on the 5th. Here he remained over Sunday, March 7th, and held the usual services and classes with the natives.
Next day he proceeded to Patangata and inspected some of the property that had been taken by the natives from the wrecked American brig Falco at Table Cape. This was then restored to the rightful owners by Paraone Hakihaki and his party. Thus after a long period Christian principles had triumphed over the evil influences which had caused a breach with the Church for more than eighteen months.
On March 9th after a walk of six hours they reached Rev.
Next morning Archdeacon Williams and his party continued their journey homewards. Between 10 and 11 a.m. that day a sharp shock of earthquake was felt.
After visiting the various native settlements on the way, he reached Wairoa at noon on March 18th. Here he discussed with Rev. J. Hamlin a variety of matters which required attention, and held the usual preparation classes. On Sunday March 21st they had a congregation of 600 at the Morning Service, and at the Lord's Supper in the afternoon there were 151 communicants.
Next morning Archdeacon Williams left for Nuhaka; here he held further services, and 86 natives partook of the Lord's Supper. The party then pushed on, they were somewhat delayed by heavy rain on the 23rd but arrived home safely at 7.30 that evening.
This second journey of 700 miles on foot had been successfully accomplished without casualty or hindrances of any kind, and Archdeacon Williams expressed his deep gratitude to God for His protecting care of himself and his family.
ChapterXII.
Rev. C. L. Reay to Waiapu. Death of Son Sydney.
Central Missionary Committee, Auckland. Ordinations.
Governor Grey's Charges. Letters from
C.M.S. Bishop's Attitude. Work on the East Coast
Checking Native Practices. Leonard Leaves for
England.
Back again at Turanga Archdeacon Williams settled down to work without delay. After his long absence the natives required considerable attention, and his time was therefore fully occupied. His regular religious services and classes, and his visits to the sick in the various settlements were at once resumed, while a variety of other duties also claimed his attention. He records for instance taking honey from beehives on more than one occasion, also his arranging with the natives for the purchase of a number of totara trees to furnish timber for school buildings, and four hundred baskets of potatoes.
On April 13th, 1847, Rev.
As heavy rain prevented the natives from assembling for the usual preparation classes and services on Easter Sunday, April 4th, the administration of the Lord's Supper at Turanga station took place on April 11th, when there were 222 communicants. The following week similar attention was given to the natives at Toanga, where on April 18th there was a congregation of 250 in the morning and 132 communicants in the afternoon.
On April 29th Archdeacon Williams proceeded to Uawa; here after the usual preparation he held services on May 2nd and administered the Lord's Supper to 117 natives. After holding similar services at Whangara on May 9th he arrived back at Turanga next day.
During the absence of Archdeacon Williams in the south the few white settlers in the district had got into trouble with the natives through their own outrageous conduct, and had then thrown the blame upon him. On May 12th he accordingly held a meeting with the English residents to hear their complaints, when full proof was given that their accusations against him were wholly without foundation.
On May 27th Archdeacon Williams recorded many patients having received medicine for whooping cough which was then very prevalent.
The practice of tattooing had been given up for some seven years by the Christian natives who had looked upon it as belonging to heathenism, and none but those who disregarded right principles would indulge in it. Of late, however, some parties had shown a tendency to renew this practice, together with certain heathen rites. Though at first unsuccessful, Archdeacon Williams succeeded in persuading the native leaders to show their disapproval of these objectionable habits
At the end of June a heavy fall of rain delayed a visit to Wairoa, and produced the heaviest floods Archdeacon Williams had yet known, which did much damage to the native plantations and houses.
He left for Wairoa on July 1st, reaching his destination at 9 p.m. on the evening of the 3rd. He found Mr. Hamlin suffering from inflammation of the eyes, and one of his children with whooping cough and fever. After holding services and classes on Sunday, 4th, he returned home, arriving at Turanga on the evening of July 8th.
On July 6th Rev. Samuel and Mrs. Williams had arrived at Turanga from the north after a perilous voyage. Here they spent four days before resuming their journey to Otaki, to which station
After the usual preparatory classes Archdeacon Williams held another of his periodical administrations of the Lord's Supper at Turanga on July 25th; there was a large congregation in the morning, and there were 231 native communicants in the afternoon. The following Sunday he administered the Lord's Supper to 106 native communicants at Toanga, though heavy rain had prevented many from attending the preparatory classes.
He also recorded several baptisms of adults and children at these services.
In July, 1847, Archdeacon Wm. Williams received a notice requesting him to attend a meeting of the Central Local Missionary Committee in Auckland. Owing to continuous wet weather he was unable to get away as soon as he had expected, but he and his party, carrying luggage and food, eventually left Taureka on August 10th. They found that the recent rains had made travelling difficult, the ground was very sodden, and rivers were in flood. The ford over the river was impassable, and they had to make a raft to convey themselves and their baggage across; this took them three hours.
At three places on the road Archdeacon Williams was reminded of the journey of his boys on their way to school, which was previously recorded, by seeing their initials S.W., W.L.W., and T.S.W. cut in large letters in the bark of trees at their camping places. At Wharengaere there was the last memorial of his lost son Sydney, dated February 25th, 1845, eight days after the boys had left Turanga.
On August 21st he and his party reached Tauranga where he remained some days. Here he met Archdeacon
On August 30th Archdeacons Williams and Brown set out in boats for Katikati, 25 miles distant, which they
Undine off Kaweranga. Embarking on this vessel they set sail at 1 p.m. next day. Though somewhat delayed through grounding on a sandspit they reached Auckland safely on September 3rd. Rev.
Letters had recently arrived from the Home Committee of the Church Missionary Society informing the missionaries of the charges made against some of them by
At first the Bishop declined to go on with the work of the Local Missionary Central Committee unless the purchasers of land agreed to the Governor's demands. However, he later consented to proceed with business when those interested stated that they would agree to the demands provided the Governor would either prove his charges or withdraw them. Missionary Committee Meetings were held on September 14th and following days, when various matters requiring attention were discussed.
(The land question will be treated more fully in a later chapter.)
The Bishop held an ordination service in St. Paul's Church, Auckland, on Sunday, September 19th, when the following were admitted to Deacon's Orders.
Archdeacon W. Williams remained in Auckland until the end of October, and was able to employ his time there to advantage. While he and Rev.
On September 28th he and Archdeacon Brown accompanied the Bishop at an interview with the Governor.
During his stay he was also able to call on Chief Justice Martin and several other friends.
On October 28th he embarked on the Kate for Turanga. He was accompanied by his brother Henry, his children James and Maria, and his niece Lydia. Assisted by a favourable breeze they rounded Cape Colville that evening, and by October 31st they were off Cape Runaway. Next day after rounding East Cape they landed Mr. Reay's books at Reporua. They then continued their voyage, finally anchoring at Turanganui at 6 a.m. on November 2nd. From Turanganui the party walked to the station at Whakato, reaching there at 1 p.m.
For the next few weeks Archdeacon
Several members of the Williams family sailed for Auckland in Undine which had arrived at Turanganui on November 21st, after landing Mr.
Deborah, a schooner of 135 tons which sailed from Auckland on December 8th. They reached Sydney on the 21st. Here they took passage for England on the Penyard Park, a vessel of 377 tons.
On January 10th, 1848, Penyard Park: “We are now on board our vessel all ready to sail, and only waiting for a fair wind. We have left the anchorage at the town and are now near the mouth of the Harbour. We should have sailed on Saturday, but Captain Weller could not get his men to leave, so we went on shore again after coming down the Harbour, spent Sunday on shore and came off this morning. We shall have to go right away down south of New Zealand so that we shall soon get into a cold climate. Our vessel is not so large as we expected, but she has very good accommodation for her size. We have got our cabin quite comfortable now and ready for sea. Mr. Cotton has got the same bed that he had when he came out from England. I have got a cot which we can fasten up to the ceiling in the day time, so that it takes up very little room. When it is fastened up Mr. Cotton can walk under it.”
On December 7th, 1847, Bishop Selwyn wrote to his friend Rev. E. Coleridge by the hands of Rev. Mr. Cotton when he returned to England after six years' work in New Zealand: “Herewith I commend to your good offices
“On the subject of the said Archdeacon of Waiapu, I have somewhat confidential to say. He is an episcopally minded man, and it would give me great pleasure to divide my diocese with him, yea let him take it all, as I cannot pretend to equal his piety or maturity of wisdom.
“The Bishop of Australia is of the same mind, and said of him ‘He is the man I would like to have with me when I am dying.’ “Tucker's “Life of Bishop Selwyn.”
After the departure of the Undine on November 22nd, 1847, Archdeacon W. Williams resumed his regular round of services and classes. He records having administered the Lord's Supper to 156 communicants at the Home Station on November 21st and to 158 at Toanga on November 28th and to 126 at Uawa on December 2nd. On the same date at this last place he baptised 61 adults and 10 children.
He had intended going on from Uawa to East Cape, but was unexpectedly called home to deal with an outbreak of fever and influenza in the district. During December he was kept more than usually busy attending to the sick. Various home duties also claimed his attention. He mentioned for instance having spent several hours during the last week of November in plastering fire-places.
On his return from Auckland he had been much disturbed to find that some of the natives who had professed Christianity had been led astray. A native doctor of some repute, who treated his patients by administering a concoction of herbs and uttering old incantations, had acquired a considerable influence over them. There had also been a revival of the practice of tattooing with its attendant rites.
Archdeacon Williams made a determined effort to check these abuses, and at the end of December was able to write: “Our native charge is I believe in a more healthy state than at the beginning of the year, and affords much encouragement.”
ChapterXIII.
1848. Work on East Coast. Voyage to Wellington with Rev. and Mrs. Samuel Williams. Land Journey Home. Rev. Mr. Reay's Death. Visits Auckland to Consult Bishop Selwyn.
The Meeting of the local Missionary Committee was held early in January, 1848, at the Home Station. Messrs. Baker, Hamlin and Reay came from their respective stations to attend this meeting, which occupied a week. During their stay they assisted with the services and classes.
On January 25th Rev. and Mrs. Undine. Archdeacon Williams wished to accompany them in this vessel as far as Port Nicholson, but owing to the serious illness of his youngest daughter, Emma, he was unable to sail for several days. By January 31st the child's condition had considerably improved, and the party then embarked on the Undine. They were off Portland Island on February 2nd, passed Blackhead on the 4th, and reached Port Nicholson on the 7th. A few days later Mr. and Mrs. S. Williams went on to take up their quarters at Waikanae.
After calling on several of the residents at Port Nicholson whom he knew, Archdeacon Williams set off on February 15th on his homeward journey of six weeks on foot, holding religious services with the natives at the numerous kaingas at which he called, and went by canoe next day to see the Maoris at Parengarehu
During the next few days he visited a number of the white settlers on his way; on the 17th called on Mr. Riddiford at Orongorongo, finding him at breakfast with a family of six children; on 19th on Mr. Pharazyn; on the 21st on Messrs. Allum and MacMaster in the Wairarapa Valley. Next day he called at Mr. Gillies's
On February 28th after a tiring walk he reached Whareama. The natives had gone to Mataikona to meet him, so he followed them there next day. Porangahau was reached on March 4th and Waipukurau on the 6th. Here he found that most of the Christians had gone to Awapuni to meet Rev.
On arrival he was greeted by 100 natives lined up on the roadside to shake hands. He was much relieved to receive here a letter telling of the recovery of his little daughter. While at Awapuni he had a long discussion with Rev.
Leaving at noon on March 13th Archdeacon Williams proceeded via Tangoio and Waikare to Wairoa, reaching there at 1 p.m. on the 17th. Here he had closely packed congregations at the services on Sunday the 19th. Leaving Wairoa on the 20th he journeyed via Whakaki and Nuhaka, thence to Oraku, reaching Nukutaurua on the 23rd where on Sunday 26th he had a congregation of 350 at Morning Service.
Next morning, after an early walk of two miles to Oraku he and his party found canoes proceeding to Poverty Bay in which they embarked and reached their destination at 3 p.m. He arrived home about two hours later, and was thankful to find all well.
In the record of the services and classes held with the natives on this journey, Archdeacon Williams mentioned administering the Lord's Supper to the following numbers of communicants at the various places on the dates named:
On April 24th, 1848, Archdeacon W. Williams wrote: “Leaving our Daughter, Mary, and her Husband on the eve of their departure to Waikanae, I set out on my six weeks walk to Poverty Bay. In the course of this journey I met with orderly congregations at every village, and administered the Lord's Supper to a large number of communicants.
“The result of observation over this extensive District is that Christianity is progressing steadily in every place, and the occasional checks which it has received from such events as the plunder of the American Brig Falco at Table Cape, and the revival of the heathenish practice of tattooing at Turanga, have in the end made rather for the furtherance of the Gospel.
“On my return home I heard that Rev. Mr. Reay who had been living at Waiapu just twelve months, had been indisposed for some weeks, and that Mrs. Reay had urgently requested Mr. Baker to go and visit him. In a few days a letter came from Mr. Baker to say that Mr. Reay died on March 31st about 30 hours before he reached Waiapu. I was not much acquainted with Mr. Reay, but he seemed to enter with spirit upon his work, and to make up for the removal of Mr. Kissling and Mr. Stack.”
Archdeacon Williams regarded the death of Mr. Reay as a great blow to the work. He felt keenly the necessity for an increase of fully qualified men, and frequently urged this upon Bishop Selwyn. A difference of opinion had arisen between the Bishop and the Parent Committee of the Church Missionary Society on the question of the locating of men in the field to the best advantage. It
On June 28th, 1848, Archdeacon Williams wrote: “I am now a solitary Priest in this district, and the ground over which I have to travel (not by railroad, but on foot, in slow stages of 15 to 20 miles a day) is as nearly as may be equal to a journey from London to Edinburgh and back, and then from London to Southampton and back, officiating at every stage on the way. It has thus happened that during the past twelve months I have been called to administer the Lord's Supper to upwards of 2,000 individuals, an event which rarely happens to any clergyman. This state of things is neither good for me, who have the duty to perform, nor is it salutary for the natives, who many of them can only receive the ordinance once in the twelve months.
“For the present the duties of the Waiapu district will be attended to by Mr. Baker and myself, as far as we are able, and the native teachers must do the rest. I have just returned from that quarter, spending four weeks among the natives. There were many candidates for Baptism who required long and patient examination, there were 305 adults admitted to Baptism and 177 children, the candidates who were rejected exceeded in numbers those who passed.”
Despite his many other duties, Archdeacon Williams found time during April to cut glass for the school windows, and to rebuild a brick oven.
The Lord's Supper was administered on Easter Day, April 23rd, to 168 communicants at the Home Chapel, and on April 30th to 122 communicants at Toanga; at the latter place the morning congregation was about 300 and 12 infants were baptised.
On May 4th, 1848, Archdeacon Williams left on a round of visits to the northern settlements of his district, and spent a strenuous time with the natives examining numerous parties of them, and passing those fit for
The following table records the services held, and the numbers who attended:
About this time Archdeacon W. Williams mentioned that there was prevalent a native practice known as Kaihaukai, whereby one party made a present of food or goods to another, on the understanding that at a later date, sometimes a year or so, the receivers were to return the compliment. Owing to the discrepancies in the quantities returned, this practice had often given rise to quarrels and disputes. It was therefore decided that an endeavour must be made to put a stop to this cause of disagreement.
On July 31st, 1848, he began a three weeks' course of instruction for teachers and monitors. In a letter dated August 28th he wrote of this:
During last month I have been occupied with a school of a novel description, but one of great importance in carrying on the work of the Mission. Between fifty and sixty native teachers and assistants, of whom about one fourth were females, have spent with me four hours
“Our principal exercise was on the Church Catechism, which they entered into with much interest. A full elucidation from Scripture gives forth a light upon the subject which they were not aware it was capable of.
“Many of them are very ignorant, and it is really a wonder how the congregations go on so well under such instruction. Several commenced Arithmetic, and were much pleased towards the close of our labours to find the could master what had appeared very difficult at the commencement.
“We provided breakfast for the party every day, which consisted sometimes of 12 gallons of boiled flour, and sometimes of yeast dumplings, once a week a pig was served up with potatoes.”
With the object of consulting the Bishop and endeavouring to obtain the assistance which was urgently required for carrying on the work in his wide district, Archdeacon W. Williams decided to visit Auckland. His efforts to obtain a passage by a coastal trading vessel proving unsuccessful, he eventually set off overland by way of Wairerehua on October 23rd.
Continued rain on several days made travelling so laborious and difficult that he did not reach Mr. Wilson's house at Opotiki until October 28th. Thence he journeyed to Tauranga, calling at the various native settlements on the way, and holding services and classes for instruction wherever he could. On November 11th he obtained a passage from Tauranga in Farrer's vessel, reaching Auckland on November 16th.
Under date of November 25th he wrote as follows: “The death of Mr. Reay took place about the end of March, and though the Bishop heard soon afterwards, and wrote to me, he did not seem to have any idea what was to be done for supplying the vacancy.
“In the meantime the natives were suffering from want of attention, and it was reported that the Wesleyans were thinking about filling the vacancy for us. As I had
“After much difficulty, first through the shuffling conduct of the captain of a coasting vessel being tricked out of my passage and with the loss of three weeks' spent in idleness, then from the labour of three weeks' journey overland, I have at length seen the Bishop, and to a great extent have succeeded in my purpose, the secretaries having at length ordered that the station at Kerikeri shall be abandoned, an arrangement I have been labouring to bring about ever since Mr. Stack went to England. As Mr. Kemp is still an able-bodied man, the Bishop proposes that he shall be located on the East Coast. I am well pleased with this arrangement, and if it is carried out I shall recommend that Mr. Kemp be at Uawa, and that Mr. Baker removes to Waiapu. The next object I had in view was to induce the Bishop to withdraw the pledges to which the Society objected, and which have therefore stood in the way of the ordination of the Society's catechists.
“I was greatly relieved to find that the Bishop had quietly given up the matter on the occasion of the Jubilee of the C.M.S., he concluded to give this up as a donation to the general cause. Mr. Ashwell is now at the college and will be ordained next month, Mr. Morgan will follow next, then I believe Mr. Baker and Mr. Wilson. This measure will I hope in some degree restore that confidence which has evidently been suspended for a long season.
“My third point was the ordination of some at least of the deacons to the office of priest. I was obliged to remind him that it was impossible for me, being sole priest in a parish 400 miles long, to administer the Lord's Supper more than once a year at any places except those which are near to me, that there are many places in secluded positions which do not come within the range of my long journeys, and further that I am not so well able to travel as I used to be, and that the only way to give me that relief which is absolutely necessary is to increase the number of priests. His first remark was one
“I intended also to urge him again upon a matter of vital importance, the state of the college and the school, and above all the well-being of the Church.
“For this purpose I wrote him a memorandum which is now forwarded to him. There has been a continued system of misrule, and it will require an entire change before confidence can be restored.”
On November 23rd the Archdeacon left on a short visit to the Bay of Islands. He returned to Auckland on December 8th and after further interviewing the Bishop and calling on several friends, sailed for home on the 23rd. He arrived there safely on the 30th and was thankful to find everything going on well.
ChapterXIV.
1848–1849. Marriage of Second Daughter. Journeys and Work in East Coast District. Central Missionary Committee at Tauranga. Progress of Church Building. Leonard Enters College in England.
Throughout the years 1848–1849 the work in the district was carried on to the best advantage with the limited staff available.
On January 20th, 1849, Rev. J. Hamlin and Mr. Baker arrived at the Home Station to attend meetings of the local missionary committee, which lasted from 22nd to 26th; while at Turanga the visitors took their usual share in the services and classes.
On February 2nd
While at Uawa on February 13th Archdeacon W. Williams had met Mr. Clarke and his son Edward. They had recently arrived from the north, and came on to Turanga a week later. Mr.
The other missionaries assembled at Tauranga included Archdeacon Brown and Revs. Maunsell, Burrows, Taylor and Mr. Clarke. Prior to the commencement of business, Archdeacon Williams had long conversations with them concerning St. John's College, and various other matters of importance. He was also able to spend
On April 17th Archdeacon W. Williams started on his return journey overland, but was so delayed by heavy rain and floods, that he did not reach home until midnight on the 28th.
His journal records a heavy shock of earthquake on May 12th and another on June 14th.
His various activities during the early part of June included the purchasing of firewood from the natives at Rakauwerewere, the arranging for the ploughing of land attached to the Home Station, and the directing of natives in the preparation of a lime kiln to furnish material for the school chimneys.
On June 14th he mentions that recent floods had brought down a large quantity of valuable trees, which were left stranded on the banks of the Waipaoa River. This was a great benefit, as it would provide an ample supply of timber for building their new Chapel.
Six strenuous weeks from July 12th to August 23rd were spent in visiting various native settlements in the Waiapu and East Cape areas. His work was somewhat hindered by an attack of influenza, and he was glad to reach home again.
When at Whareponga on July 24th he saw from the village four trading vessels at anchor loading maize and wheat. An English trader at Hicks Bay informed him that he had supplied recently goods to the value of £1,200 for the purchase of various kinds of produce. These facts indicated considerable industry and activity among the natives of this district.
On his return home he found that the natives were proposing to carve the slabs and posts for their new
To his sister, Mrs. Heathcote, Archdeacon W. Williams wrote on October 17th, 1849: “You will be glad no doubt to hear something in the shape of Missionary intelligence, but I have very little which will be generally interesting. There is not much in the daily or weekly routine of a novel description. My work is more like the unbroken course of a parish schoolmaster, a great deal of work, but most of it of the same character. The object is not the raising of exotics to please the eye, but which will not endure the chilling blast, but rather the tree of vigorous growth, prepared to weather every storm. Our instruction therefore is simple and makes but little show first, the most simple truths of repentance and faith, which you will allow are difficult as they are important. If then we can add to these first and most essential points a little general knowledge of the Scriptures, we consider that much is gained. For the accomplishment of this, our Bible Classes are held, and our classes of candidates, which are frequent and demand our chief attention. You may form some idea from the outline of my engagements in a late visit of seven weeks to Waiapu, poor Mr. Stack's district:
On October 22nd he set out again on a journey southwards as far as Ahuriri. This time the party started by an inland route over the hills to Lake Waihau. Thence they journeyed to the river, where they embarked in two canoes which had been sent up from Te Reinga to meet
On his return he found that a Roman Catholic priest who had recently come to the district was disturbing the natives by asserting that his teaching was erroneous. Accordingly, on November 22nd at the request of the natives he held a public controversy with the priest. As on a similar occasion nine years earlier he was able to satisfy the natives that the religion he was teaching them was securely founded on Bible authority.
On December 20th a strong party of natives assembled to drag timber from the river bank to the church site. A stirring scene was witnessed when the first piece, a fine log 40 feet long by 3 feet, which was to support one end of the great ridge pole, was dragged to its place by a hundred natives. Following them came a procession of others carrying baskets of food for the workers. Later on a quarrel unfortunately arose, which had to be settled before the work could proceed amicably.
His journal for 1849 indicates the progress of the work of the Mission in the Waiapu and East Coast District, and the arduous effort that was entailed. Wherever he was it was his practice every Sunday to hold Native Services in both morning and afternoon, and (when there was anyone to attend it) an English service at midday. These were regularly conducted except on one or two occasions, when heavy rain prevented the people from assembling at their Chapels. He also held a large number of special services during the year, details of which are set out in the appended Statistical Table.
In addition to these services he personally conducted some 200 classes for instruction and examination, at which the aggregate attendances numbered upwards of 8,300. A few of these classes numbered from 5 to 10 and from 100 to 118 pupils, but the bulk of them were between the two extremes. He also conducted examinations of 54 various schools that were in charge of native
Archdeacon W. Williams wrote to Rev.
And on September 25th Mrs. Williams wrote to her son that they were expecting to hear news of his arrival,
Penyard Park near the Line.
Soon after, they were very pleased to receive a letter from Mr. Marsh dated June 28th, 1848, in which he wrote: “Your son, Leonard, arrived in London when I was engaged in Oxford preaching the Bampton Lectures, therefore we did not meet immediately. This, however, gave him the opportunity of seeing your brother John and his family. I have taken him, at her very earnest request, to visit Miss Selwyn of Richmond. He is now safely domiciled at Aylesford whence I have come up to town to attend a meeting of Committee on your brother Henry's affairs. Before, however, I enter into a discussion of these I must give you a further account of Leonard and his proceedings. We are much pleased with him. He is quiet, comformable, and attentive, easily satisfied and conscientiously disposed to do whatever is assigned to him as his duty. He also has been well instructed, and is qualified to do credit to his recent instructors.
“Being in Oxford when his arrival was announced, Dr. McBride (Principal of Magdalen Hall) immediately laid claim to him, and as I found him sufficiently well grounded to warrant such a measure I authorised him immediately to become matriculated at Magdalen Hall, whereby he saved a term, and will be ready to commence his course of residence after Christmas vacation. In the meantime he will remain with me or else go to my son John at Bleasby in Nottinghamshire, of which he is now the Vicar, and thus prepare himself for an academical education. Dr. McBride who has for some years been in a deplorable state of health, both mentally and bodily, has now, through Divine Mercy, perfectly recovered, and will no doubt give him an Exhibition and render him every help in his power. I only hope that we may do him no harm, but be able to return him to you with the simplicity of a Christian and the endowments of a scholar.”
Archdeacon and Mrs. Williams were also delighted at the same time to have a letter from Leonard himself dated June 1st, 1848, telling of his voyage and safe arrival. The only land they sighted after leaving Australia had been the island of Diego Rauraz off Cape Horn. The voyage had been a very tedious one of 124 days, and the Captain's quarrels with his officers had not tended to make it more pleasant.
Leonard and Mr. Cotton landed at Penzance on May 18th, had travelled by mail coach to Exeter, and thence by rail to London after spending a night at Mr. Cotton's home in Leytonstone. Leonard had called at the Bank of England to see his uncle, John Williams, and had then gone to stay with him at Islington.
In December, 1848,
On January 29th, 1849, he wrote again from Oxford that he had come to reside at Magdalen Hall, and had dined with the principal, Dr. McBride. He said that among so many strangers he had felt “moke moke” (lonely).
In July, 1849, he mentioned his having passed his Smalls examination satisfactorily on June 26th. He also told of a call he had made on Professor Owen of the Royal College of Surgeons who had asked him many questions about the moa and showed him a skeleton he had put up as far as he could from the bones he had to copy from.
In August, 1849, he wrote describing an expedition he had made with John Marsh to Derbyshire where they had visited the Peak Cavern, and had gone down a mine 700 feet deep. He also mentioned having met
Leonard's allowance while at Oxford was only about £100 per annum. He had therefore to live very quietly at
ChapterXV.
Missionary Land Purchases, Origins and Consequences.
In accordance with the Church Missionary Society's regulations, its missionaries in New Zealand were each entitled to a small salary and a ration, plus a small allowance for each child under fifteen years of age. There was also a final grant of £50 when a child reached the age of fifteen, this being regarded as a provision for education and apprenticeship.
In a country so far removed from civilisation, such a limited provision offered the recipients little prospect of earning a livelihood. Thus the missionaries who had considerable families to start in life, were exercised as to the future of their children.
In April, 1831, the C.M.S. Committee resolved to represent to His Majesty's Government the situation of the Society's missionaries, and to request that their children be placed on the same footing with regard to grants of land as those of the Chaplains in New South Wales, where each son was granted 2,500 acres of land and each daughter 1,250 acres. In 1833 the Missionaries Local Committee asked the Home Committee to arrange that each child should receive a grant of 200 acres of land on reaching the age of 15 years instead of the final grant of £50. Neither of the above requests appears to have been acted upon.
During the next four years Archdeacon
On January 1st, 1840, Sir
After the signing of the Treaty of Waitangi in 1840, a feeling of antagonism against the Government soon grew up amongst the natives at the Bay of Islands who were disappointed at their declining prosperity due to the fact that fewer ships called to purchase their supplies, and the imposition of Customs duties, encouraged also by some of the more unscrupulous foreigners who taunted them with having sold their freedom.
This created a feeling of loss of “mana” (prestige) and they at length rose in revolt under the Ngapuhi chief,
Governors Hobson and FitzRoy had both spoken most highly of the assistance given them by Archdeacon
In a series of dispatches to the Home Colonial Office he impeached the loyalty and integrity of the missionaries. In one of these, sent in June, 1846 (known afterwards as “The Blood and Treasure” dispatch), he stated that the missionary holders of Crown Grants for lands bought by them could not be put in possession of their lands without the expenditure of British blood and money.
This statement was absolutely unfounded, as Archdeacon
As already mentioned above, Archdeacon
It must be borne in mind that at that time mails usually took about six months to pass from New Zealand to England, and a like time for return, so it was twelve months after
The substance of
They were also to refer to the Governor and the Bishop the decision as to the maximum quantity of land any missionary might retain for his own use and benefit. In regard to such other portions as they might have already occupied, or of which they could obtain peaceable possession, they were at liberty to sell these, make them over to their children, or place them in trust for the benefit of the aborigines, as they might think proper.
This communication reached New Zealand in July, 1847, and was the first intimation to the missionaries of the accusations against them. The missionaries sent a reply to the Committee concurring with its resolutions, and the instructions were duly carried out.
As Archdeacon H. Williams had bought the land for the benefit of his children, and did not wish to keep any for his own use, it was therefore unnecessary to seek from the Governor and the Bishop a decision as to the quantity he might retain, and he did not do so, but the Parent Committee's instructions and the missionaries' action thereon did not, however, suit the Governor, who chose to put a different interpretation on the instructions than the terms clearly conveyed.
The Bishop agreed with him and used all the influence he could to induce the holders of the Crown Grants to give them up to the Governor, who further insisted that the Grants were illegal, and brought an action in the Supreme Court for their recovery from the missionaries. In this he failed, as two of the Supreme Court Judges fully confirmed to the holders their right to the Grants. Archdeacon H. Williams's transfers of their land to his children could not be completed until this action had been settled.
Notwithstanding the Governor's admission as to the circumstances which influenced his first dispatch, he repeated his accusations to the Home Colonial Office on August 2nd, 1847. This communication would have reached England about the same time as the C.M.S. Committee received information as to the unreliability of the Governor's first dispatch.
When the Bishop met the Central Missionary Committee in September, 1847, he urged the holders of the land Grants to consent to the Governor's demands for them to be given up. After frequent long discussions on the point, Archdeacon H. Williams, much against his better judgment, agreed to give up his land Grants provided that
The Governor did neither, and as there appeared to be no prospect of the fulfilment of his conditions, Archdeacon H. Williams later withdrew his consent, and in due course carried out the Parent Committee's instructions of February, 1847. He considered that handing over the title deeds would be tantamount to admitting the truth of the accusations, which he repudiated entirely.
It is difficult to account for the attacks made by
It is interesting to notice that a few years later, in 1853,
That the Governor's statements regarding the missionaries were without any foundation is shown by an incident related to the writer in conversation many years later with the late
They were grazing cattle and supplying beef for the troops. On one occasion
Another story of those times may also be told. Someone asked a native why they allowed the missionaries' sons to supply meat to the soldiers who were fighting against them. The native's reply was “The soldiers cannot fight if they do not eat.” This indicates the Maoris' idea of the etiquette to be maintained even between combatants.
In dealing with the question of the land Grants to missionaries, the members of the C.M.S. Parent Committee were influenced by
It was in July, 1847, that the missionaries first heard of
A reviewer of a thesis written by Mrs. E. W. Wilson, M.A., entitled “Land Problems of the New Zealand Settlers of the Forties” and published in 1936, says “she gives her estimate of two early Governors, FitzRoy and Grey, and makes out a good case for her conclusions.
“Regarding the land purchases of the missionaries, still used occasionally as a convenient stone to fling at the Church, Mrs. Wilson sums up (page 100) as follows: ‘Though it is to be regretted that the extent of some of the missionary grants gave colour to the accusations of their enemies that they used their positions to forward their personal advantage, it has, the writer thinks, been proved that adequate compensation was given to the natives, and that the acquisition of the land in no way harmed either the natives or other colonists, while the grants were upheld by the law of the Colony.
“‘On the other hand, there can be no doubt that
This is an interesting and independent commentary on the subject matter of this Chapter.
Dean Jacobs of Christchurch in his book on “The History of the Church of England in New Zealand” deals with the subject matter of this Chapter in Chapter V beginning on page 151. He there writes fully of Bishop Selwyn's and
With reference to the assertion sometimes made, that in buying land the missionaries had taken advantage of their positions, it may be mentioned that the Rev.
ChapterXVI.
1850–1854. Continuance Work on East Coast. Visit to England. Meeting with C.M.S. Committee. Work with Printers. Return to New Zealand. Ordination, Marriage, and Return to New Zealand of Leonard Williams.
Throughout the year 1850 Archdeacon W. Williams continued the work of the Mission in Waiapu and the East Coast district as well as he could with the limited staff available. He also proceeded steadily with the task of translation revision.
At the beginning of January Messrs. Baker and Hamlin spent a week at Turanga for the usual meetings of the Local Committee, and were able to assist at the various services there.
The arrival of Mr. Baker with Mr. Kissling at Hicks Bay on January 3rd to reoccupy the post there was an encouragement.
Archdeacon Williams at this time arranged for Mrs. Rich to open a school for his young daughters and other girls at Whakato, and on January 7th engaged Cooper, the carpenter, to erect a building for Mr. and Mrs. Rich to occupy.
On February 11th he set off by way of Waikohu to attend a Central Committee meeting at Tauranga. Heavy rain and floods hampered his journey, and on February 14th his horse plunged as he was crossing a river and he slipped into the water and got wet through. He arrived at Mr. Wilson's, Opotiki, at 4 p.m. on February 19th and proceeded on his way two days later. As the tide was rising rapidly at Ohiwa he had to be carried across on the shoulders of a tall native.
At Opotiki he had got wet wading in the river to speak with natives who were busy extracting oil from the livers of sharks they were catching. This, together
The Central Missionary Committee sat from 2nd to 15th March. During this period Archdeacon Williams devoted a portion of his time to working with Rev.
On March 16th he started homewards by way of Mr. Chapman's station at Maketu where he and his party of natives spent Sunday, March 17th. Next day they proceeded via Rotoiti to Tarawera where they met Mr.
When they reached the lake a large canoe was sent for to convey the party across. A start was made on this four-mile trip at 8 p.m.; it was a clear night with the moon nearly full. Shortly before they reached their destination two hours later, a strong breeze sprang up which would have raised dangerous waves had they been further out, but the natives who had been hailed quickly dragged the canoe up the beach. A little later the wind blew with hurricane force so that Archdeacon Williams had difficulty in keeping up his tent.
They proceeded thence to Wakamarina and after some little delay procured a canoe to convey them up the river to Te Reinga where they arrived on March 30th. There
At Turanga Archdeacon Williams found Mr. and Mrs. Baker, who had come at his request to attend to the work of the station during his absence. The visitors then returned home, and he resumed his usual duties.
The attitude of
Archdeacon W. Williams prepared a full record of evidence on the Missionary lands question, which he proposed to lay before the Parent Committee with a view to induce it to rescind its resolution dismissing his brother. He also purposed while he was in England to see through the press the Maori New Testament, the Maori Prayer Book, and the second edition of his
It was arranged that during his absence his place at Turanga should be taken by Rev.
In December, 1850, Archdeacon W. Williams and his wife, accompanied by two of their children, James and Maria, took passage in the Wesleyan missionary brig of 237 tons. “After a long and stormy struggle with the winds and waves” (as Mrs. Williams put it) they reached
On May 20th Archdeacon W. Williams was received by the Committee of the C.M.S. and in a very able manner laid before it a full, clear statement of the missionaries' case. After careful examination and consideration the Committee passed a resolution completely exonerating the missionaries, and declaring that the disturbances in New Zealand were in no way attributable to their acts. A week later he specially addressed the Committee on his brother's case, and urged it to rescind its resolution dismissing him from the service of the Society. On this occasion he was unsuccessful, the Committee stating that no sufficient ground had been shown for rescinding the original resolution. Later, however, he had a lengthy correspondence on the subject with the Chairman of the Committee (Lord Chichester). In this he fully explained several discrepancies in statements which had been laid before the Committee and had misled it.
At the close of this on February 24th, 1852, His Lordship stated that he was satisfied with the explanations given, but he wrote: “I consider that the severance from the Committee was Archdeacon
Notwithstanding all this, when
In acknowledging the receipt of this resolution
On May 26th, 1851, Maria had an attack of measles which necessitated the family's isolation while it ran its course; and a few weeks later James caught the same complaint while he was at Beasley with his cousin John Marsh.
Later on both children went to school for a time, Maria to her aunt, Mrs. Heathcote at Southwell, and James to the Church Missionary Society's Missionaries' Children's Home at Islington.
In June, 1852, an Honorary D.C.L. Degree was conferred on Archdeacon W. Williams by the Oxford University.
During his stay in England he was kept busy reading the proofs of the Maori Testament and Prayer Book, and of the second edition of his Dictionary; in this work he was assisted by his son Leonard.
Seeing these books through the press took longer than he had expected, and it was October, 1852, before he could leave England.
After saying farewell to relatives and friends, Archdeacon Williams and his party embarked at Gravesend on the Cashmere, a ship of 640 tons. They set sail on October 24th, 1852, but met stormy weather running
In consequence of these experiences several passengers left the ship. Archdeacon Williams and his party were glad of this; they now had more room in the cuddy, which had previously been overcrowded, and James who had originally been in a dark cabin below was now able to obtain more comfortable quarters.
On the voyage Archdeacon Williams acted as ship's chaplain, and held services whenever he could; he also conducted a class in Maori for those who wished to learn it.
After they finally got away they had fair winds on the whole, though about the equator there were the usual light breezes and calms. They sighted Van Diemen's Land (Tasmania) on April 24th, 1853, and reached Auckland on May 9th, exactly sixteen weeks after leaving Plymouth.
On arrival at Auckland they were met by Rev.
As Archdeacon Brown and Rev.
Archdeacon W. Williams was thus authorised to proceed with the establishment of his proposed school at Poverty Bay, and was provided with the means for erecting the necessary buildings. He hoped also to receive assistance from the Government, which had determined to spend up to £3,500 per annum on Church schools. For efficient working he proposed to have three Boarding schools, one for boys, one for girls, and one for native teachers.
On May 20th Archdeacon W. Williams and his party left Auckland in a small native schooner for the Bay of Islands. Here they spent several enjoyable weeks with Archdeacon
The vessel by which Archdeacon W. Williams and his party had hoped to travel to Turanga was unfortunately wrecked at East Cape. This kept them back for five weeks, and when they eventually left Auckland their voyage was further delayed by adverse winds. Thus it was the middle of August before they reached their destination.
The natives gave them a very hearty reception. When Archdeacon Williams paid his first visit to the principal native villages he was greeted with “Haere
The lack of workers in this field was more pressing than ever. Mr. Colenso had fallen grievously, and had left the Mission, Mr. Barker (who had been at Waiapu) had also left, and Mr. Baker on account of bad health had retired from his post, though he hoped to return. The Bishop had decided to ordain Mr. Baker deacon, and had admitted Revs.
Rev.
Archdeacon W. Williams began at once to push on energetically with his heavy round of work, and was glad to obtain the assistance of Rev.
“After his ordination Rota was stationed and worked at Kawakawa, except for intervals when he returned for a time to College ‘to fill up his seed bags again’ as he himself expressed it.”
During October and November, 1853, Archdeacon W. Williams suffered from a serious attack of illness, which confined him to his bed for three weeks and delayed the progress of his work. He was very thankful, however, when his health was restored a few weeks later, to feel better than he had been the year before.
Under the New Zealand Constitution Act passed in 1852 the Ahuriri district became part of the Wellington Province; this was later known as Hawke's Bay. In April, 1852, it was recorded that Mr.
Rev. See “Pioneering in New Zealand” by W. T. Williams, Chapter X.
When visiting his aunt, Mrs. Heathcote, at Southwell, Leonard had met the daughters of Mr. J. B. Wanklyn of Halecat, Westmoreland. They had previously been pupils at Mrs. Heathcote's School, and two of them at times afterwards used to visit Mrs. Heathcote and assist in her work. This acquaintance led later to Leonard's marriage with Miss Sarah Wanklyn, which with the approval of both families was celebrated at Witherslack Church on June 6th, 1853. After the wedding a short honeymoon was spent in the English Lake District.
Rev. W. L. and Mrs. Williams embarked at Gravesend on August 15th, 1853, on the Hamilla Mitchell, a ship of 540 tons. They spent the next day arranging their cabin for the voyage. Captain Bradley came on board during the afternoon, and on the morning of August 17th the tug boat towed them down the river to an anchorage off Deal, whence they set sail the following morning. They had a complement of 48 passengers of whom 18 adults and 11 children were in the cuddy. On August 22nd they were off Plymouth. Later they sighted the Madeira Islands, from which they were able to send their first letters back to the Old Country.
After variable winds and weather, on September 23rd they reached the Line, where they received the customary visit from Neptune and his party. Rev.
Before proceeding to their home at Turanga,
Rev.
When Archdeacon and Mrs. W. Williams had returned from England in 1853, a Miss Jones had accompanied them to take part in their mission work. For several years she assisted Misses Maria and
It is of interest to insert here the following extract from the “Church Missionary Record” for the year 1853: “On August 8th, 1822, Rev.
At the beginning of March, 1854, Archdeacon W. Williams left to attend a meeting of the Central Missionary Committee in Auckland where he spent three
Archdeacon W. Williams's House at Whakato in 1854
Plan of Cottage in orchard. First house occupied by Mr. and Mrs. W. L. Williams
at Whakato on arrival from England in 1854
During this period an epidemic of measles was introduced to the East Coast by a small native trading schooner, and from Waiapu gradually spread southwards, attacking both adults and children, and carrying off a number of the older natives.
The gold diggings in Australia created a demand for provisions, and this had induced the natives to cultivate their land industriously. At this time they shipped to Auckland annually some thousand quarters of wheat, which brought them a very good return at the prices then ruling for it. This aroused in them a greater desire for material things, and led to a neglect of the precepts of their Christian teachers.
Mrs. Leonard Williams wrote in September, 1854, that she and her husband were then settled snugly in the cottage in the orchard, which consisted of two rooms each 8 feet by 10 feet with a passage between them. This was close to Archdeacon W. Williams's house at Whakato, where they usually took their meals. This cottage remained their home until they moved to their new Waerenga-a-hika station in 1857. Here their eldest son,
At the end of 1854 Archdeacon and Mrs. Williams received a visit from Mr. and Mrs. Samuel Williams and Mr. and Mrs. Henry Williams, together with their two daughters. The whole family spent the last fortnight of December together.
ChapterXVII.
More to Waerenga-a-hika Decided. Breaking in Land
and Moving Buildings there. C.M.S. Reinstate
Henry Williams. Paihia Stone House Burnt.
Turanga Central Schools Begun.
To carry out satisfactorily the scheme for Archdeacon Williams's proposed Central Schools, it was found necessary that they should have more land than they were then occupying for the production of their food supply. They therefore sought to obtain this from the party of natives with whom they lived, but they soon after found that as the natives had sold to an Englishman some years before, they could not supply what was wanted. It became therefore compulsory that they should look further afield.
In due course the natives of Waerenga-a-hika undertook to find what was wanted, and this led to the acquisition of 567 acres of what is now known as the Waerenga-a-hika School Estate, some 6 to 7 miles from Whakato. This change of locality necessitated a complete revision of their plans.
After considerable deliberation and discussion it was finally decided to remove the principal buildings to the new site, and arrange for the erection of others there.
The land was unfenced, and covered with scrub and bushes. The clearing and sowing of the land with good grasses, and fencing it, all involved an additional cost, which had not been counted on, and added to their difficulties.
While Rev.
Letters from the C.M.S. Parent Committee had just been received advising that at the request of
It was felt that Archdeacon H. Williams's mature and experienced opinion would be of great assistance in the discussions on framing the Constitution of the Church in New Zealand then to be considered.
The Society also intimated that, as New Zealand had now become a British Colony, it wished gradually to withdraw its mission services.
From this journey Archdeacon W. Williams returned home again on March 19th.
On March 3rd, 1855, Mrs. Williams wrote: “We have had some rather severe earthquakes this summer, one on January 23rd which lasted several minutes and really alarmed us. Happily our buildings are of neither brick or stone, and no damage was done. Within the next thirty hours we had three slight shocks, the following week two more, and some time after midnight on February 12th we were all woke out of our sleep by another rather sharp shock, attended by a loudish noise. The poor children were very much frightened, and so were the native girls, who all congregated in our dining room, where they passed the remainder of the night. The first had quite the effect of being on board ship in a rough sea.”
Referring to Waerenga-a-hika she wrote again on September 3rd, 1855: “The Government will allow a certain sum of money for the establishment of Native Schools. We must go slowly to work and begin with raupo buildings, taking down our wooden ones and having them rebuilt at the new place about 6 miles off.
“James is busy ploughing, while preparations are being made for fencing, and sawyers are at work. Leonard and James like good dutiful and affectionate sons, are anxious to spare their father as much as they can, and take the brunt of this work upon their own
Archdeacon W. Williams wrote on May 31st, 1855: “The restoration of Henry to his former position gives universal satisfaction out here. As for the community at large they have been most indignant at the steps formerly taken, and even those who before promoted his separation from the Mission much regretted afterwards what they had done, from the Governor and Bishop downwards. The change therefore will have removed a load from their minds.
“He will still be able to attend to his charge from Pakaraka almost as well as from Paihia, as the people are much scattered. Civilisation has exerted a most evil influence upon the people. The spirit of careless indifference which is so common among our own people they will readily follow. Leonard's school we hope will be a powerful means of improving the character of the native teachers. Our accommodation for pupils proceeds slowly. We have two wooden buildings to move on rollers to another position, and Leonard's house to erect, and not until this work is completed shall we be on a satisfactory footing. Our chief operations at present are confined to a limited number of teachers and their wives. We have come to the conclusion to move our station to a position about seven miles up country, that we may have a better site for our operations, with an abundant supply of good land.
“We went yesterday to see the place and to make arrangements. Next week we are to mark the site of the houses. This move will involve a great expense and a vast deal of labour. Our houses, for economy's sake, will be partly of ‘raupo’ the native flag, which grows on swampy ground. The wooden houses we have already in occupation must all be taken down and rebuilt, and all
The move before them necessitated the pulling down and re-erecting of three large wooden buildings, at great cost, and the garden which was then in a most flourishing condition had to be abandoned and a new one made.
He wrote further on September 20th, 1855: “The Society had decided that we should have a central school here, and have appointed Leonard to be my coadjutor. A moderate sum of money has been given towards the erection of additional buildings which would have sufficed if we could have remained at our present station, but having estimated our expenses and finding that they will far exceed our means, we conclude rather to sacrifice a year's income than not carry out this measure.
“We find James' services of great value. He is a most indefatigable youth (18 years of age), and is sure to do well if his health is spared. I had intended that he should have left us in order to enter upon work for himself, but he enters heartily into our plans and prefers working for us at present. He now has charge of five yoke of oxen, and with the assistance of one native is ploughing up a portion of our ground, having first ploughed and sown ten acres of wheat at our old station.”
In another letter of September 25th, 1855: “Leonard is to lead our movement inland, for which purpose three houses are being erected constructed for the most part of native material. I am sending E.… a statement of our removal and its expenses with the hope of being able to obtain some assistance. We receive the sum of £200 annually from the Government Board of Education on condition that the school is on the self-supporting principle. It was this reason partly which made it necessary for us to move the station. Our expenses of removal are unprovided for by the sum of at least £400.
“If you are able to obtain any help for us from the circle you have around you, it will be well to transmit it through the Society, specifying that it is for Schools at Poverty Bay.”
At the beginning of October, 1855, Archdeacon W. Williams went to inspect the Ahuriri District where Rev.
Rev.
“As soon as ever we are able to get our new quarters at Waerenga-a-hika I hope to begin a boys' school. The Bishop has been unfortunate in his college. I do not think he has formed a correct idea of the wants of the Colony. St. John's College was set on foot as an Industrial College purely, and therefore did not work after a time, because the greater number of those who sent their Sons there did not wish for an industrial school, but called loudly for a regular grammar school where there should be more instruction of an intellectual character. There is a man now come for this school, a Mr.
“In making the above remarks about St. John's College I do not wish you to understand anything as implying that the Bishop has not done all he can to keep things going, for he has tried very hard indeed. His difficulties have been peculiar and very trying, much more I daresay than we can imagine, for we know what difficulties we find in our small spheres of action, how
At the end of December, 1855, Mrs. Williams heard of the death of her grand-daughter Maria, the only child of Mr. and Mrs. Henry Williams junior. She accordingly took advantage of an offer of a passage to the Bay of Islands which was made to her by Captain Drury of the H.M.S. On a visit in 1931 the writer saw the ruins of this house which he had seen and known in 1867.Pandora who was surveying the coast off East Cape, and paid Mr. and Mrs. Henry Williams a visit to comfort them. Early in February, 1856, while awaiting at Horotutu, Bay of Islands, the sailing of the vessel to take her home, the old stone house at Paihia was destroyed by fire. Mrs. Williams wrote describing this on February 15th, 1856:Osprey were also very active, and were chiefly instrumental in preserving Christopher Davies' house from the effect of the pieces of burning material which were continually falling on the roof, impelled by a brisk wind which blew direct from the flaming house, but had not the two Mariannes, and Mary Ann Preece, with one or two natives, made almost incredible exertions in getting blankets saturated with water laid on the roof before others could get to their assistance, that house must have gone too. Humanly speaking the family living in the
“Many providences were to be remarked as attending this calamity, and that no lives were lost or even personal injury sustained, was a subject for gratitude. Horotutu, where Henry and Jane live is about ten minutes' walk from Paihia, so I still had the comfort of daily intercourse with dear Marianne.”
The building of this house is mentioned in Chapter III on page 12.
In June, 1856, Archdeacon W. Williams mentioned that the natives were becoming careless about their attendance to their religious duties, and the increased financial return for their produce and contact with white traders had led to habits of drinking alcoholic liquors, and other bad habits. They had great difficulty in getting good work from their carpenters, so to expedite matters Archdeacon Williams, with the assistance of five natives, undertook putting shingles on the roof of a building, and the glazing of some windows, and Leonard proceeded to put up a mud chimney. He also spoke highly of the efforts of the Magistrate, Mr. Wardell, who had been appointed to that district, in striving to check the consumption of intoxicating liquor by fining those who sold or gave it to the natives.
On April 20th, 1856, Archdeacon W. Williams wrote: “We have greatly to lament over the rising generation, with all our endeavours we seem to get no hold on them. The parents who were the first to receive Christianity have no influence over them, and they have been allowed to grow up with very little restraint. The old people had not been accustomed to any discipline when they were young, and it is a hard matter for them to administer it to their children.
“I have perhaps told you that the parent Committee has done away with the Central Committee, and that we
On August 11th, 1856, he wrote further: “The arduous business of our removal is progressing by slow degrees. During the last two months we have completed a large punt or barge which will carry about 12 tons of goods. This is wanted to convey our buildings and all our chattels about eight miles up the river whence they will be carted two miles. The most bulky things to be carried are the timber and bricks of three large buildings which we have at the old Station. In a fortnight we begin to pull down. We have the misfortune to have engaged for twelve months two carpenters who turn out to be very inferior workmen. In the meantime our expenses mount up rapidly, and as might be expected turn out to be much heavier than was at first supposed. Our crop of wheat, 27 acres, is in the ground, and we are now putting in our potatoes. Our supply of the principal food will thus be secured for the coming year.”
A new Government had come in and proposed to curtail the £200 they had had from the Education Department, which would further add to their difficulties.
He again wrote on September 1st, 1856: “Our School is three parts of it seven miles off and Leonard has one foot here and one foot there; there is a multiplicity of work to be done which cannot be attended to because there is no one to do it. We have one carpenter here pulling down one of our large buildings, and our redoubtable son James, having last week tamed a wild ox, is at work day by day drawing the various portions of the buildings across a small stream which separates our premises, in order that it may be ready for being transported to the new Station. The next process will be to launch our barge which we have built for the purpose, and place successive loads on board to be taken up to the neighbourhood of the new station, but how we shall
When they began to use their barge it was found that she leaked when loaded, and therefore had to be tightened by caulking.
During September, 1856, Archdeacon Williams spent three weeks on a journey up the coast towards East Cape. Their workmen were very dilatory, and this delayed their move to their new quarters for several months.
Archdeacon Williams had given Mrs. Leonard Williams a horse; this
On November 16th the Archdeacon wrote: “Our work on the new station is advancing, we have completed a fence which encloses 160 acres, and our buildings get on slowly but surely, and I hope to move my family before Autumn. Leonard went off last week for the South to to meet the Bishop at Wellington where he hopes to receive priest's orders. He will be away more than two months, and this obliges me to remain on the spot and keep our extensive machine in motion.”
In order to meet Right Rev.
Rev. Samuel and Mrs. Williams had a son, William, born on March 16th, 1856, and on their way to the Bay of Islands, which they had not visited for nine years, they with their two children spent a fortnight at Turanga at the end of December, 1856.
On December 27th, 1856, Archdeacon W. Williams wrote the following review of their work: “We are now drawing to the close of another year, and I am led to look back upon the past and survey the progress we have made during the last twelve months. It has been a period in which we have had many mercies to comfort us in the midst of our toil. We make slow progress, but we advance.
“Our natives had been brought into a low listless state through manifold temptations. There had grown up a disposition to indulge in drinking, and as a necessary consequence a neglect of religion, and then a little leaven of this sort spread its influence on all sides. Others again had become worldly and had given up their minds to the acquisition of money. Our Church is unfinished, our classes have been badly attended, and Satan was exulting in the success of his plans. Now thank God we have a reaction. Some have been recovered from the snares of the devil who had been led captive by him at his will. A serious dissension between two of our tribes, two years ago, which had led to a separation from our Church services has been brought to a close. The aggrieved party has returned again within the last six weeks, and now our services present somewhat of their former aspect. Together with this there is a better disposition on the part of many others. There is a more healthy appearance generally, and our Church, the beautifully carved posts of which have now been standing four years exposed to wind and weather, because through these divisions the work could not proceed, is now again taken in hand with a good prospect of its completion. A large quantity of timber had been cut at a great expense, and much of it now going to decay, but the people are now coming
“Mr. Ridgeway seems to think that the Bishop requires Latin Greek and English from native candidates, whereas he does not ask for anything beyond Scriptural knowledge expressed in the New Zealand language. Mr. Maunsell's school has been in operation for some years. I cannot speak of it, not having information, but our school at Turanga has only been in existence 2½ years,
“As to the secular part of our operations, we are creeping onward. A great deal has been done, but much yet remains undone. A large amount of money has been expended, and we find that we shall require much more. We have paid £1,032 10s. to provide for which we have received from all sources £765, and we have yet very heavy expenses to encounter before we shall get through our difficulties. We are truly thankful for what we have received through K.… and for what is promised further, including your kind contribution. I have lately appealed to the Society for help. We had from it £500 to start with from the Jubilee fund.
“It is true I have taken my own income into the bag, but I am thankful to say I do not owe sixpence which I cannot at once discharge.
“We are giving up a settled habitation with many comforts about us, beginning our new work in the wilderness. The Natives have come forward with liberality, giving land of excellent quality to the extent of 567 acres.”
ChapterXVIII.
1857–1858. James Left for Hawke's Bay. Leonard Returned with Bishop Selwyn. Church Constitution Convention, Auckland. Ahuriri District Described. Maori Spirit Medium. Waerenga-a-hika Work.
Mrs. Williams wrote on January 26th, 1857: “The house we are to occupy while our present one is removed is intended eventually for the Girls' School, and will join our own. Leonard's is still in a very unfinished and comfortless state at present, nor can it be materially improved till the carpenter's family vacates the part they are occupying, which they have to do in a few weeks.”
Many years earlier Archdeacon W. Williams had bought a limited area of land from the natives at Bay of Islands. For this he was now able to find a purchaser. Although the amount received for it was only a few hundred pounds, it proved sufficient to enable
Southern Cross before landing him at Turanga early in February, 1857. The Bishop and Mrs. Selwyn then spent a day there.
On March 25th, 1857, Archdeacon W. Williams, after thanking his relatives in England for their further liberality, wrote: “Our expenses in this work have far exceeded the estimate we had formed, and we had consequently far outstripped the resources we had at command, but I felt sure that we should have the help we required, and that as God had prospered us so far He would carry out the work to the end. During Leonard's absence in the south, whither he went to meet the Bishop to be admitted to Priest's Orders, I had the School regularly
“I made an earnest appeal to the Bishop and the Board of Education, and I have just received a reply that as soon as we obtain a Crown Grant for the land, we shall receive £250 from the Bishop and £200 from the Education Board.
“Our buildings are now advancing to our satisfaction, and the work of removal will soon be completed. Leonard and Sarah (Rev. W. L. and Mrs. Williams) are already at the Station, and our children go there next week. For ourselves, Jane and I are bound to Auckland. The Bishop requested me when he was here last month to attend a Convention to consider certain Church matters and also at the same time there is to be a Meeting for revision of Translation; this latter will require my presence for two months.”
Archdeacon and Mrs. Williams went to Auckland, and from there he wrote on May 20th, 1857, describing a mishap which befel them before they left home: “After having sent most of our goods and chattels on our large boat to the new station, we at last packed the piano with much care well wrapped up in blankets and placed in its own case lined with tin. It was to be conveyed on the following morning with 24 sacks of wheat and some smaller packages, all taken down to the river-side and placed on board ready to start at an early hour. Soon after daylight the natives set off, but soon came running back exclaiming ‘the boat is upset.’ I set off at once, but hoped it might be a false alarm, but when I got to the river-side there was no boat to be seen, but lower down I saw a native dragging some small boxes ashore, and the large case with the piano was floating in the middle of the river. The boat itself was gone to the bottom in water ten feet deep, with all the wheat in it. A small boat soon brought the piano to the landing place floating by its own buoyancy, and by the help of a number of natives who had collected, it was dragged up the steep bank on an inclined plane of about 145 degrees,
Archdeacon W. Williams wrote on May 27th, 1857: “Having just effected our removal to the new station at Waerenga-a-hika on 12th I embarked at Turanga for Auckland on board a small coasting vessel with Jane and our youngest daughter Emma. We had a pretty good passage, though somewhat tedious towards the close of it, and arrived at Auckland in five days. I expected that the business of our Church convention would be over, as it was then six weeks after the time originally fixed by the Bishop, but to my satisfaction I found that Henry was on board a schooner which passed us the evening before, and that the members of the Convention had only sat for two days. We have present our own Bishop, and the Bishop of Christchurch from the South, Archdeacons
June 13th. “After sitting to the present time our business was brought to a close. I will send you a printed copy of the proceedings. I am much satisfied with what has been done. There may be certain points which may seem to you to be novel, but there can be no question that the advantage to the country will be great. This Constitution if ratified at Home will give us the power of doing all that it is necessary to do for the working of our Church system. There will now be an encouragement to those who are disposed to give property for endowment to come forward and give, in the assurance that their liberality will be appropriated in the best possible way. Hitherto there has been too much power in the
“It is clear that under this Constitution the power will be in the hands of the Synod, and not in an individual.
“The introduction of the Lay element is a remarkable feature, and the working of this principle at our Conference, it was amusing to see that sometimes the two Bishops were agreed and a majority of the Clergy were in favour of a motion proposed, but that two out of three lay men, being against it, the motion was lost.
“You will see that the business we have settled at this Conference is only preliminary, and most important matters are reserved for the General Synod, which is to take place in the course of the summer.
“The General Synod as it is termed is to be held at Wellington, and out of the body of 62 Clergymen 16 are to attend, all being elected by the Clergy of their respective Archdeaconries excepting Henry, Archdeacons Brown, Hadfield and myself, who are to attend without election to represent the native districts. There are to be 21 Lay Members. The Members of the Convention are now dispersing, and Mr. Maunsell, Mr. Kissling and I, with three of the Wesleyan Ministers are about to set to work upon a revision of Mr. Maunsell's translation of the Old Testament, which will occupy us for six weeks. The utmost that we shall accomplish will be less than one fourth of the whole, but I shall not be able to remain for more.
“You ask how it is that I do not appear as joint translator with Mr. Maunsell, having had so much to do with the New Testament. The fact is that Mr. Maunsell's knowledge of the language is exceedingly good, and I am most happy to resign the chief part into his hands, and that I should merely assist him with the Revision. I have more than enough to attend to of other matters.”
In a letter of July 23rd, 1857, Mrs. Williams described a day's work at Waerenga-a-hika in May (Autumn): “The community was roused before sunrise by the
“The women take it in turns to cook for themselves, the men and boys, which includes breadmaking on a large scale. The girls belonging to the household have school in the afternoon in the men's schoolroom, conducted by
During their stay in the north, Mrs. Williams visited the Bay of Islands. When she and Archdeacon Williams returned home in September, 1857, they left their daughters Marianne and Emma at school in Auckland. Archdeacon Williams made another inspection tour through the Wairoa and Ahuriri district in the following month. He then visited Rev. S. and Mrs. Williams, with whom he found his son James, who was recovering from an attack of influenza.
After his return home he wrote on November 26th, 1857, and thus described the appearance of Hawke's Bay and Napier: “It is interesting to witness the gradual march of the energy and enterprise of the white man. I remember this District not many years ago when there was not a single settler within the range of one hundred
“At the seaport of this district there is what is called the ‘Town’ of Napier, the chief locality of which is a hill which is flat at the top of about a mile in length and half as much in width. At present there are not more than five or six houses upon the high ground, most of the people preferring the low flat ground at the base, where perhaps there may be altogether about 60 or 70 houses. There is one public house, a blacksmith's shop, a Courthouse, and I suppose a ‘Lock-up,’ three or four stores, and a small shop, a post office, and a steam flour mill. There is also a Schoolmaster, a Surveyor, and a Pilot. The Magistrate I did not see, but having to pay my respects to different people I had to take tea three times in one evening. Twenty years hence there will no doubt be a large community, and the increase of flocks up the
“I have just received £300 from the Society for the school. This, in addition to the generous liberality we have received from many other quarters, will now I trust relieve us from anxiety, and that we shall be able to proceed with more spirit in the work which is before us.”
On November 26th, 1857, Archdeacon Williams wrote further: “The state of things in this district is not so satisfactory as I could wish. Satan is full of expedients and will be so to the end. We have had lying spirits of devils at work. They purport to be the spirits of the departed who come back to give words of admonition to their friends on earth.
“The communication is made through the medium of certain persons who are initiated and it is neither more nor less than an exercise of an inferior kind of ventriloquism. The advice is generally of an exceptionable character, and many persons who had ceased to attend service have been induced to attend in consequence of these communications. Still it is a pure piece of imposture, and now and then there is something mixed up which is out of place. I made two attempts to have an interview with what was said to be the spirit of one of our teachers who came with me from Waimate. I felt sure of being able to trip up the spirit by a little examination about the distant locality of the north, but the old woman who was the oracle was afraid of me and she reported that the spirit was out of the way.
“This class of spirit led the way to another which was more assimilated to the old superstitions, and many have sought these sources for the cure of diseases, and one man had the fearful warning of losing four of his children in quick succession under this delusion.
“I am thankful that these extravagancies are confined to Turanga, they have not extended to Waiapu and Wairoa.
“After remaining at home not quite a month I under-took a journey to Heretaunga (Hawke's Bay) which
At this time two parties of natives were engaged in obstinate strife over the question of the sale of a piece of land to the Government. One chief of influence had disposed of land in which his neighbours were also interested. Through the influence of Rev. S. Williams, this dispute was settled soon afterwards fortunately without serious loss of life.
During the last week of December, 1857, Archdeacon
On February 1st, 1858, Archdeacon Williams wrote: “One of Jane's (Mrs. Williams) occupations three mornings in the week before breakfast is to stand over and direct two native men making bread in two large tubs sufficient to yield a daily supply of 100 pounds. This they afterwards bake without further instruction, in a large brick oven. It falls to Maria's province to weigh out this bread twice daily as the case may be giving ¾ lb. to each person for a meal. The diet which our Natives get tells well upon them, and they do not fail to observe the difference between Potatoes and Wheat.”
He further mentioned that the Bill authorising the Church Constitution was brought before the Legislative Assembly and passed, and Rev.
On March 11th, 1858, Archdeacon Williams wrote further: “Last week the weather being very dry it was thought to be a favourable time for setting fire to the long grass and bushes upon our unenclosed land preparatory to sowing the ground with clover and Byegrass, and during the last few days, after keeping school till dinner time I have been engaged in sowing clover and grass seed. The plan was as follows. The ground was more or less covered with bushes only partially consumed by the fire, leaving branches all charred, readily imparting their grimy quality to everyone who touches them. Through these we had to force our way. We were therefore mounted on horseback to the number of nine persons, each with a tin pail slung over the shoulder. My lieutenant was first in the rank, a principal part of his duty being to march in a straight line towards a white flag fixed at the further extremity of the ground to be sown. Then the rest took their places at a distance of four yards each. I being the presiding genius came last in the line to look after the whole that they should not march too closely or too far asunder. We then proceeded at a slow march sowing the seed as we went, and this course was pursued backwards and forwards until our portion of ground was completed. There are not many Archdeacons so occupied.
“In the meantime my son Leonard was busy building his chimney, which was the reason I kept School in his stead.”
At this time
He wrote further: “
Of the £1,500 spent on the new station the principal items were: sawn timber £557, carpenters' labour £398, boating and carting £50, nails and iron work £88, fencing in School Estate £309, sundries £69.
On May 1st, 1858, Archdeacon Williams wrote thus: “Now with regard to the School itself, the number which are clothed and fed and under instruction is 66 besides 10 young children, there are in fact three schools. Twenty-one men, most of whom have been teachers in the native villages, and being select Natives, are brought here for instruction with the hope that some may be prepared for ordination. Some of these have been with us more than three years, and such as are most promising we shall gladly keep longer. Two are gone to Auckland, and in course of time will probably be ordained by the Bishop, the chief object at present being to raise up native pastors for the people.
“Then we have a school of 18 boys who, being young, are pliable, and it is from among this class that we shall get the most promising supply for future necessities.
“The wives of some of the men, and a number of girls constitute the girls' school, and as the wife is often the better half it is of great importance that their education should be well attended to.
“Next week we hope to complete the removal of the last of our buildings from the old station. Then we remove a quantity of trees from the garden. If you come to see us in twelve months' time you will see several Himalaya Pines and other varieties of Cypresses, Elms, Sycamores, Laurels, Mimosa etc.”
ChapterXIX.
1858–1860. William Williams's Journeys to Waiapu. Informed of his Appointment as Bishop. Bishop Selwyn's Episcopal Visit. First General Synod at Wellington. Consecration Bishop of Waiapu, Work There, and Visits to Auckland, Waikato and East Coast. Begins Diocesan Organisation.
During March, 1858, Archdeacon W. Williams paid another visit of several weeks' duration to the natives of the Waiapu district, who urged that as there was now no English missionary there, he or
While at Waiapu Archdeacon W. Williams heard that
Archdeacon Hadfield had been offered the Bishopric of Wellington, but declined it as he felt it his duty to devote himself to the native work if his health was sufficiently improved. Acting under medical advice he made a voyage to England and back. The appointment of Archdeacon
During 1858 the work at the new Waerenga-a-hika station was maintained as usual. Archdeacon Williams wrote on July 27th, 1858: “We see a little advancement, though by very slow degrees. We begin our operations upon ground which was in its wildest state, and we had to cut down many bushes in order that we might have the line clear to guide us in putting up the houses. Not many of those houses are up, and the unsightly stumps of trees which were on every side are gradually disappearing, and the ground to a large extent has been ploughed up. We have just sown 26 acres of wheat, and shall have 6 acres more of potatoes and other food of that kind. All this will not only tend to lessen our expenses, but will contribute much to improve the appearance of the place. The Spiritual aspect of our community does not present much that is striking. We have no Natives of brilliant powers, but even those who are most deficient are improving perceptibly, and are greatly superior to persons of the same standing in the Native villages. We shall hope to keep them longer in hopes of further progress.
“The two men who went to Auckland have given much satisfaction to Mr. Kissling, and will I doubt not turn out well. We should like to increase our schools and have as many as 200 pupils, but at present our funds will not allow us to do so.”
A change in the Government system of distributing grants for native schools and the transfer of the control of the East Coast district from Auckland to Wellington led to a reduction of the amount received from this source and hampered development. In order to maintain the safety of their cattle and other live stock it was necessary to erect fencing at a cost of £400. The curtailment of their grants therefore compelled a delay in completing this required work. Archdeacon Williams communicated with the Governor in the endeavour to obtain more liberal treatment. After long delays waiting for a suitable vessel Rev.
On November 6th, 1858, Archdeacon Williams wrote: “I hear that after Mr. Maunsell's arrival the Committee worked steadily and with satisfaction. Leonard is pronounced to be a good substitute for me, being a good Maori scholar with very correct ideas of criticism.
“Their work will occupy them till the middle of this month when they hope to have completed the Pentateuch. The persons sitting on the Committee of revision are three of our Clergymen and three Wesleyans. Leonard's absence has necessarily confined me at home to give daily attention to the School.”
A native who had undertaken to supply a quantity of fencing posts caused much trouble and annoyance by refusing at first to fulfil his contract unless a higher price was paid than had been agreed to. After considerable argument this was later satisfactorily settled.
The reduced Government grants caused serious anxiety for a time, as Archdeacon Williams had to borrow £350 from other sources to meet his requirements. He learned also that the grants for native schools had not been equitably distributed, as it appeared that the Church of England had received only £4 10s. for each pupil whereas the Wesleyans had £10 and the Roman Catholics £28. On representing this to the proper quarter he was advised that in future the grants would be paid on a uniform scale of £8 for each pupil.
For the purpose of holding a series of confirmations
While on this journey he was met near East Cape by Rev.
The Bishop passed through Turanga in January, 1859, and appeared somewhat haggard from his long wearying journey. He was glad therefore to spend three days there. During this stay he had much conversation with Archdeacon Williams on the subject of approaching changes. This journey was no doubt made in anticipation of, and preparation for, the division of the North Island into three separate Dioceses.
In his letters to England towards the end of 1858 Archdeacon Williams emphasised that the shortage of white clergy in his district made evident the pressing necessity and importance of their efforts to raise up a
When the school vacation began early in December, he took another journey to the south through Wairoa and Mohaka, holding the usual classes and religious services at the various native villages.
Among other works which were being carried on at this time was the building of the Church at Waerenga-a-hika by native carpenters under the direction of an English artisan, with timber which the natives had sawn themselves.
Archdeacon W. Williams received from the Secretary of the Church Missionary Society a letter dated October 16, 1858, announcing his appointment as the first Bishop of Waiapu, from which the following are extracts: “At length after innumerable disappointments the Queen has signed the Letters Patent for your appointment as Bishop of Waiapu, and the Archbishop will issue the necessary document for your consecration by the Bishop of New Zealand. Two hundred a year will be taken from the £600 allowed by the Society to
“The documents will probably be taken out by the Bishop of Wellington.
“Archdeacon Hadfield was resolute in declining the Bishopric of Wellington which Archdeacon
The following description of the area of the Diocese is extracted from the Letters Patent: “All that part or portion of the Northern Island otherwise called New Ulster which is bounded on the South by the Province of Wellington and on the west by the one hundred and
On February 5th, 1859, Archdeacon W. Williams started for Wellington. He took passage to Ahuriri alone, in a small sailing cutter, which was scantily provided with fresh provisions. This voyage, though only some 85 miles, proved a very tedious one, and lasted five days owing to strong head winds. At Napier he received hospitality from a gentleman in business, Mr. J. A. Smith, whose wife a few years earlier had taught his daughters in Auckland. The next day he went on to Te Aute, Rev. S. Williams's station. He remained there several days and met his son, James, who had just completed shearing his 3,000 sheep at Tapuaeharuru (now called Kereru), and had come to Te Aute to shear the flock there.
The coastal steamer for Wellington arrived at Napier on February 23rd. Mrs. Samuel Williams and her children were conveyed from Te Aute by bullock dray and took passage with her father and husband by this steamer three days later.
On arrival in Wellington Archdeacon Williams and his party stayed for a few days with friends at the Hutt. Here they found Mr. and Mrs.
The Right Rev. Bishop and Mrs. Selwyn had rooms in a cottage and were joined there a day or two later by Right Rev. Bishop Harper of Christchurch. Archdeacons Brown and Kissling had also attended, and several others. The recently consecrated Right Rev. Bishop Hobhouse of Nelson had just arrived from England.
The opening of this first General Synod was delayed for the want of a sufficient number of Lay members to form a quorum until March 8th, 1859. The sittings then continued for several weeks. On March 18th news was received that Right Rev. Bishop
Right Rev. Wm. Williams took his seat as Bishop of Waiapu at the rest of the meetings of this Synod, which closed its proceedings on April 6th.
The most important feature of this first General Synod was its tacit acceptance of the Constitution of the Church of England for the province of New Zealand, which had been drawn up by the convention held in Auckland in 1857, mentioned on pages 149 and 150 in Chapter XVIII.
Bishop Williams left for his home by first steamer on April 10th.
On the return of Rev. S. Williams to Napier from the Synod, he was met with the intelligence that the school barn at Te Aute, containing a threshing machine and a quantity of wheat and other supplies, had been accidentally burnt. This represented a loss of over £600.
Rev. W. Leonard Williams, after assisting in the Bay of Islands at the marriage of his cousin, Miss
During his father's absence, Rev.
Mr.
After Bishop Williams's return home from Wellington Rev.
On June 6th Bishop Williams wrote as follows in reference to the recent General Synod: “I believe that upon the whole we have much reason to be thankful for what passed. A foundation has been laid on good principles and the superstructure may be expected to rise accordingly.”
Of his Diocese he wrote: “At present there are six Clergymen besides myself, Archdeacon Brown, Tauranga, Rev.
He estimated that the native population of the Diocese was about 20,000 natives and would furnish employment for 60 native Clergy.
Bishop Williams wrote further on August 3rd, 1859: “We are hoping for better arrangements in the distribution of the Government money for the support of schools; this is now being carried out. There is a larger sum given than heretofore for the support of each pupil. In prospect of this change we have increased our numbers and now have 98 pupils besides 15 little children.
“We continue to live in the building which is hereafter to be given up to the native girls, but our own house which is to be a little in advance of this building is in progress, and in a few days the frame work will be nearly up. We wish to hurry this on that we may the sooner
In this and several previous letters during the last three years Bishop Williams thanked his sister, Mrs. Heathcote, for the various sums of money she had from time to time sent him to assist in his work of establishing and carrying on the work at Waerenga-a-hika. Some of this money she had collected from friends, but considerable amounts aggregating several hundreds of pounds she had given herself. She had also given a washing machine, which effected a great saving of labour in the laundry work.
Bishop Williams in 1859 recorded taking a party of men and boys to cut 1,300 willow branches to be planted in suitable places about the Station.
At the end of August, 1859, he spent four weeks among the Native Settlements towards East Cape.
Bishop Williams had contemplated paying a visit to Revs.
He therefore, accompanied by Mrs. Williams and his daughter Maria, embarked on a trading schooner on November 26th and arrived in Auckland five days later.
At Auckland they met Rev.
As the Auckland Diocesan Synod was on the point of opening its Session, Rev.
In due course the Bishop and Mrs. Williams accompanied Rev.
In a letter of March 12th, 1860, he wrote thus of his visit to Waikato: “Since I last wrote I have been able to accomplish the arduous journey I had before me. I was accompanied from Auckland up the river Waikato by my wife, we were both desirous of seeing together the schools there which are conducted somewhat upon the same principle as our own. The first part of our journey was accomplished in a civilized manner in an omnibus, and then after a ride of 24 miles we took up our quarters for the night at a respectable inn. The next day we reached Rev.
“We took copious notes of such matters as we thought it might be well to introduce into our own school, and where we feel that our own course is the best we have the satisfaction arising from a consciousness that it is so. The two schools have much that is good in them, and we had great reason to be pleased with our journey.
“I left my wife to return to Auckland with Mrs. Kempthorne who had accompanied us, and went on to Tauranga with Rev.
“It had for many years been proposed that there should be a central school at Tauranga which might become a school of the prophets, but hitherto from reasons I need not enter into, there have been only some futile attempts. I had a proposal to make which I hardly expected would be acceded to, that our old Missionary Rev.
“As we passed along the coast of the Bay of Plenty we saw much that was dreary and felt that the course we were pursuing in our central schools is the right one.
“At Waiapu I found our old pupil
The Ordination of Raniera Kawhia, the first held by Bishop Williams, took place at Whareponga near East Cape on February 17th, 1860, in the presence of a large gathering of natives from the district.
“The Natives had been urgent to have English missionaries to take care of them, but they now begin to be reconciled to have pastors from among themselves, and are coming forward with contributions towards an endowment fund, which I intend to require in every case to the amount of £200. Rev.
“Our work continues to prosper. Instead of being under the Board at Auckland we have one of our own.”
Bishop Williams reached home with Rev.
During his father's absence Rev. W. Leonard Williams had his hands quite full maintaining the work and services at Waerenga-a-hika. Early in March he paid his regular visit to Wairoa and Mohaka, accompanied by Rev.
Bishop Williams also ordained Mr.
Towards the end of June a Miss Jones from Auckland who had been visiting Turanga and assisting with the work in the Native Girls' School returned home under the escort of Rev.
Mrs. W. Williams wrote describing the school kitchen where her son Leonard had built a large brick oven capable of baking 240 lb. of bread, and the fitting of two iron pots for boiling potatoes and other food, and it was proposed at a later date to connect this kitchen with a large dining hall.
One night in the winter of 1860 the writer remembers there was a fall of snow over the flats at Poverty Bay to a depth of 4 to 5 inches, which lay on the ground at Waerenga-a-hika all next day, and he and two sisters
Rev.
ChapterXX.
1860–1862. Influenza and Fever. Hawke's Bay Roads. Voyage to Auckland. Waiapu Synodsmen Appointed. First Diocesan Synod. King Movement and Waitara Purchase. Fighting Taranaki and Waikato. Second General Synod, Nelson.
During the spring of 1860 and the summer following, another severe epidemic of influenza and fever passed over the district. Bishop Williams wrote of it on March 16th, 1861, as follows: “For some time our letters have had to do with sickness. In November we had very much, indeed it was shortly after that two of our scholars died of fever, and then another who had been a diligent nurse was laid by, and required most unremitting attention on the part of Leonard and myself by day and by night. It has pleased God to raise him up, but he has not yet recovered his bodily strength. We also had sick natives requiring close attention. Our daughter Jane (Mrs. Henry Williams) was with us, and stayed much longer than was expected, and was kept in exercise all the time nursing. Then our daughter, Kate, was taken ill. Her illness was serious for a time, and just as she was recovering Jane returned home to Bay of Islands with our little grandson Freddy. Both Leonard and I were required on the spot to attend to the many sick.
“Mrs. Volkner, whose husband was away in Auckland, was taken ill, though with quite a different complaint, and on return of her husband he took her to Auckland, leaving us in this respect so much weaker than we wish to be.
“Our last case of illness was dear Maria; it was about five weeks ago, just as Kate was really recovering.
“Happily at this time the Volkners left, and we were able to give her all the more attention. She went on favourably for the first fortnight, but then the fever
“The natives too have a great deal of sickness in the villages around. The larger number of the school natives left us for the holidays at the end of November, and we then hoped that in a short time we should have been free from sickness. I was to have left home also at the end of December to proceed on a visitation through the Diocese. Our plans have been laid aside, doubtless for a wise purpose.
“We put off from time to time the return of the natives and have continued to do so until now. At length, however, we think of allowing them to come back, all excepting the girls who belong to our house and cannot come back until Maria is quite strong again.
“Our brethren at Waikato have had their schools disturbed by a different cause. The restlessness of the natives from the unhappy war at Taranaki, has been the cause of many leaving them. We on the other hand have all our natives waiting permission to return. It is a great mercy, too, that while the distractions of war continue to rage on the Western Coast, our natives not only do not participate in the same dispositions, but that the profession of Christianity is in a more healthy state than it has been for a long time. Our congregations are good, spirit drinking has been put down, and a number of those who had long been dissolute in their lives are now apparently under Christian influence. I saw a man on Sunday last teaching his class at school who had long been hardened and careless, but the teachers in whom I have confidence speak of him as one of the most earnest.
“On Thursday morning I always have a class to which the teachers are invited, when a subject is
“The people as a nation profess Christianity. My congregation last Sunday amounted to about 400 persons, being by far the larger number of those who are within reach of the place of assembly. After morning service they stayed to school for about three quarters of an hour. Then in the afternoon there were about 300, and in the evening there was school for repetition of Collect and Gospel, at which there were 150. The following morning there was a Bible class of 70, a class for candidates for Baptism of 20, and a class for Confirmation of 90. You would not find this in Auckland nor in any English town.
“Now here is an amount of uniformity not constrained, for there is not a more independent set of people on the face of the earth. They are pleased to act thus and why? Not for any worldly advantage, for there is none offered to them but that which St. Paul tells us ‘That Godliness is profitable unto all things.’
“Our good friends the Kisslings have had much trial lately. Archdeacon Kissling was in the performance of a Marriage when he was seized with a paralytic stroke, and though he has recovered a certain amount of health he is unable to continue for the present his arduous duties, nor is it likely that he will do much more. His mind has been over-worked for a length of time, and that is doubtless the cause of his malady.
“The native school at St. Stephens, Auckland, they have had, is for the present under the charge of Sir
“We have just tried the bread-making machine, and find it answers admirably.”
When Rev.
On June 6th, 1861, he recorded that he had paid into the bank £550 which had been collected by the natives of different localities for the endowment funds of their districts.
After the Bishop's return home,
After they had been a few days in Napier.
In August, 1861, Rev.
Bishop Williams wrote on August 20th, 1861: “Though our daughter Maria is better in her general health, the fever has made sad havoc of her back, which it has left so weak that though she is able to move from one room to another with the help of a stick, she finds it necessary to keep almost always in a reclining posture, and cannot assist in teaching the natives.
“Mr. Volkner returned to his duty in May, and is still here, but he leaves us shortly.” (He then went to take charge of the Opotiki Station.) “I require the sum of £200 to be paid by any District which wishes for a clergyman. The readiness of some of the natives to raise money for endowment is truly astonishing. Upwards of £700 has been raised already for local endowments, and a few months ago I received £260 for the endowment of this Bishopric, which as it will not be required in my lifetime will be invested for the benefit of those who may follow.”
The Constitution of the Church of England in New Zealand drafted by the Convention at Auckland in 1857 was submitted to the first General Synod at Wellington in 1859. This provided for the setting up of Diocesan Synods in each Diocese. The population of the Waiapu Diocese was then practically Maori, and its lay members would be natives; this would require the use of the Maori language at the Synod.
Rev. J. Hamlin retired to Auckland because of his failing health, and his absence from the station at
During the spring of 1861 Bishop Williams spent eight weeks visiting various parts of his diocese explaining the functions of Synod, and he arranged for the election of Synodsmen.
The first Synod of the Waiapu Diocese was held at Waerenga-a-hika on December 3rd, 1861. At this time there were 10 clergy in the diocese, 6 priests and 4 deacons, only half of whom could attend, the others being prevented by sickness or other urgent reasons; of the laymen there were 18, who represented various parts of the diocese. Two of these,
In his opening address the Bishop spoke of the importance of raising up a native ministry, and of provision being made by the people for the support of their pastors. A committee which had been set up to consider the question of providing for the support of the clergy attached to their report a list of contributions which had been made in various parts of the diocese towards an Endowment Fund, the total of which amounted to £698 11s. 8d., to which was added the offertory at the Bishop's consecration viz., £48 10s. 5d. Mention was also made of a sum of £250 10s. 7d. which had been made at the opening of a new church at Kawakawa towards the Endowment of the Bishopric. The building of this church was followed by the erection of others of a substantial nature at Rangitukia, Tuparoa, Whareponga and Waipiro to replace the old native buildings which were falling into disrepair.
As far back as 1857 a scheme had been on foot among the natives in the Upper Waikato district to set up a Maori King, and the natives prohibited any British settlers entering the boundaries of the area known as the
The Government officers made a grave error in dealing with Te
Although the active fighting ceased in April, 1861, as the question had not then been definitely settled, it could not be said that peace was attained.
When Sir George Grey arrived towards the end of 1861 to resume the office of Governor, he endeavoured promptly to introduce a scheme of self government among the Maoris which proposed to divide the North Island into twenty districts, each of which was to be presided over by a Commissioner with a Runanga or Council of native members and a staff of officials. This was not received favourably by the natives and created a mistrust of the intentions of the Governor.
As Miss
On February 3rd, 1862, Bishop Williams wrote from Auckland: “We took our departure from Turanga on the last day of the year, leaving Leonard and his wife and our daughters Kate and Marianne in charge of the cares of our large establishment. There was sufficient
“In a day or two we had two doctors to examine Maria, and after close investigation they pronounced her to be an extremely healthy good subject, and they were both of the opinion that the complaint in her back is not deep-seated, and therefore they hope to arrest the evil, but the means they propose is painful, the application of what is termed actual cautery, that is the red hot iron. This has since been done, while she was under chloroform. She went through the operation without much inconvenience. It remains to be seen what will be the effect of the remedy.
“We had so arranged our plans that I might be in time to proceed to Nelson to attend the second General Synod, for which place I hope to start at the close of the present week.”
They had secured comfortable rooms at the house of Mrs. Steele, whom they had known some years earlier when she was employed at St. John's College.
On March 7th Mrs. Williams wrote: “Maria has lost much strength by the treatment, and the little power she had of moving about has been greatly diminished.”
However, they continued to pursue the doctor's directions, and were able to leave Auckland on March 22nd and landed at Paihia four days later. Here they secured the use of a suitable cottage, and the invalid was able to enjoy some sea bathing daily. Mrs. Williams's daughter, Mrs.
Bishop Williams left by steamer from Manukau with other members of Synod on February 4th for Nelson. While there he was the guest of Right Rev. Bishop Hobhouse of Nelson, along with Right Revs. Bishops Selwyn of New Zealand, Harper of Christchurch, and
In his opening address to this second General Synod
Bishop Williams wrote from Paihia on April 5th, 1862. “Our business went on smoothly and successfully, and the fact of our native Synod gave general satisfaction. In short there are some particulars in which the natives set a good example to the English community inasmuch as they have been more forward in proportion to raise endowment funds. We were not long delayed and were glad to come back to Auckland by the return of the steamer.”
Misses Maria and Emma Williams later on went to Pakaraka and spent the winter there with their aunt and sister. After a passage of four days from Bay of Islands Bishop and Mrs. Williams arrived in Auckland on April 20th on their homeward journey. Here they were detained for three weeks waiting for a vessel to take them to Turanga.
The land upon which Napier stands was purchased in the fifties for the Government by Mr.
St. John's Church, Napier, 1863
Rev. H. W. St. Hill was appointed in 1859 to minister to the Church of England. St. John's Church was built at a cost of £460 in 1862 and consecrated by the Bishop of Wellington on 1st February, 1863. The print shows the original Church on its old site at the end of Browning Street. Mr. St. Hill's house is behind it. In the background is St. Paul's Presbyterian Church which had been built earlier.
ChapterXXI.
1862–1863. Further Building at Waerenga-a-hika. Leonard Williams Appointed Archdeacon. Additions to Staff. Natives Restless and Discuss Government Policy. Fighting with King Supporters. Renewal at Taranaki. Church at Manutuke Completed and Opened. Second Diocesan Synod. Bishop Visits Tauranga and Auckland.
Up to the end of 1861 Bishop Williams and his family had still occupied their old house which had been moved from Whakato, and was to be used as the native girls' school. Their new dwelling close by, which had been for a long time in course of erection, was still unfinished and could not be used. It had also been decided that a new house should be built for Rev.
To furnish material for these two buildings Bishop Williams had selected ten suitable timber trees in a forest close by, and had agreed with the native owners to pay them a royalty of £1 per tree.
After the Bishop and his party left, Rev.
The sawyers who had been cutting timber had within a week been stopped by the natives, who ignored their agreement, and now demanded double the royalty. This
The carpenters had sawn some house blocks and began setting them in position for
Rev.
He also mentioned that the Governor's proposals for appointing magistrates and assessors mentioned previously, were not favourably received by the Ngatiporou on the East Coast, who were much concerned about them.
In addition to directing the various works mentioned above, the usual routine of teaching and supervising the household duties in the schools and the regular religious services, were all maintained.
The Bishop and Mrs. Williams left Auckland on May 11th and reached home after a passage of eight days; here they received a most hearty welcome from the natives and all the family who during their absence had been occupying the Bishop's house.
Mrs. Williams wrote on May 29th, 1862: “Leonard worked very hard to complete the chimney in his father's new study, and to get our new bedroom habitable against our return. The house is now in a fair way to being finished, Leonard's new house is also in progress; the one he now inhabits is to be for anyone who may come to help us.”
And on July 3rd she wrote further: “We did not then know how the preserving hand of Providence had been stretched out on our behalf. William used every effort to induce the owners to contrive accommodation for us on the unfortunate Pole Star which sailed, and has not since been heard of. It is supposed that she was lost, and that the passengers and crew have all perished, in all sixteen souls.”
Rev. Leonard and Mrs. Williams moved into their new house during the following week, and their youngest daughter,
Bishop Williams found when he reached home that the work on his house had not progressed as far as he desired, and on July 19th wrote thus to his daughter: “On my return I thought it well to make a stir about the carpenters' work, so I told Cooper (his foreman) that he should be Chief Officer, and I would be Captain. I proposed that the eight carpenters should divide the
Bishop Williams wrote further on July 21st: “Our schools go on well, but we are sadly in want of help. I have applied to the Society, but as yet have had no encouragement. We have partly moved into our new house, and I am able to set about the long talked of history of the Mission.”
He wrote again on August 20th, 1862: “Our daughter Maria is still at the Bay of Islands where I trust she is deriving some benefit, though I do not hear that her back has materially improved.”
On November 10th Bishop Williams wrote: “Leonard is now the Venerable Archdeacon of Waiapu. I held back for some time before giving him this appointment, though I felt it both expedient and necessary. Now I have the satisfaction of having the opinion of both
Just as the schools were closing for the vacation the Bishop and Mrs. Williams were much cheered by the arrival at last on December 9th of Miss Tutin, a lady of whom they had heard when in Auckland, and with whom they had been in communication for some months. They had also engaged a schoolmaster, Mr. Gore Graham, who arrived with his wife before the end of the month.
The second Diocesan Synod of Waiapu was held at Waerenga-a-hika on January 5th, 1863, and following days. Of this Bishop Williams wrote on January 19th: “Our second Synod is just over, we had three English Clergymen, Messrs. Spencer, Clarke and Volkner, besides Leonard and three native clergy. We had also 23 native Lay members of Synod. Nine of these came from Bay of Plenty. Mr. Spencer who is an American arrived a fortnight before the time, and gave us the opportunity to become acquainted with him, and the result is that he became a general favourite with all. The native clergymen dined with us, and had their other meals at Leonard's. The lay members with a few other native visitors, were invited in small parties to every meal so as to make sure of paying attention to all. The business transacted was satisfactory, and interest in it increased.”
When the schools reopened at the end of January, 1863, the Grahams and Miss Tutin entered upon their duties. For several months Mr. Graham's work gave every satisfaction, but as time went on it deteriorated to such an extent that before the end of August his services had to be dispensed with. Miss Tutin gave what assistance she could in the work but as she did not possess the necessary qualifications she retired about twelve months later.
Soon after Sir George Grey came back in 1861 he made enquiry into the Waitara land purchase, and was satisfied that
After this fighting was resumed in Taranaki which was followed by the invasion of Waikato by the Government forces on July 12th without previous declaration of war.
Before this outbreak of hostilities in Waikato the Governor had visited this district and talked freely with the natives. At the same time he was employing the troops making roads to give access to the principal Maori settlements, which gave colour to the statement “East Coast Records,” Chapter III.
The outbreak of hostilities in Waikato later extended to the Tauranga district and rendered it necessary to close the native school there conducted by Revs. Charles Baker and E. B. Clarke, who, with Archdeacon Brown and other Europeans, retired to Auckland.
In the Waiapu Diocese the usual work and religious services were carried on, notwithstanding the various disturbing circumstances which in other parts were agitating the minds of the natives.
The Church building at Waiapu mentioned on page 175 had stirred up the natives of Turanga to push on the completion of the Church at Manutuke which had been allowed to remain in abeyance for a long time. The Bishop tells of the opening of this building in his letter of May 7th.
On March 25th, 1863, Mrs. Williams wrote: “You have heard of the earthquake at Te Aute, it seems to have been a fearful affair. Rev. F. A. Armitage from England took us by surprise. He is a very nice man and we are all very much pleased with him, and enjoy his society. He will stay two or three weeks and then go by the Coast road to Opotiki. Leonard will probably contrive his visit to Waiapu at the same time, for their mutual benefit. He is much interested in the work here.”
At the end of the previous year Mrs. Heathcote, the Bishop's sister in England, had written that Miss Wood was prepared to join their staff. This was agreed to, and she arrived at Auckland by the ship Queen of Beauty on August 10th and under the escort of Archdeacon
On May 7th, 1863, Bishop Williams wrote: “Samuel and his family arrived from Ahuriri on April 4th when we were preparing to be very busy with our great meeting (at Manutuke). They had been a little more than a week with us when on the day that the whole establishment, more than 100, was preparing to go to the old station for the meeting, we were rejoiced to see Maria and Emma escorted by James. The vessel which brought them was going on the same day to Napier; as a consequence James only remained an hour, that he might go to look after his sheep, having been away more than ten weeks. Maria I am thankful to say is decidedly better, though far from strong. She was left at home and nearly all the rest of the family went to witness the gathering at Whakato. There were natives from many distant places, and some from the disturbed district of Waikato, many of whom belong to the King party. They brought with them a King flag, and their hope clearly was that they would be able to make converts on this occasion and strengthen their party.
“The opening of the church did not take place till April 19th. The building is plain in its exterior, and will look heavy until a tower is erected which is contemplated. Within it is elaborately carved, and presents a specimen of native art which is nowhere else to be seen. There were present in the building over 1,200 persons, and there were many who could not gain admittance. There was a collection amounting to £327 for the endowment of the Bishopric, there having been collected for the same purpose at Waiapu £255 two years ago. Monday was taken up in bringing together a large quantity of food for the visitors, and on Tuesday the meeting for business took place.
“A very excellent native (
Bishop Williams wrote on July 23rd, 1863: “War has again commenced at Taranaki, this time the wrong is done by the natives. Up to this time the natives on this side of the Island are quiet and show no disposition towards a hostile course except that there is a party at East Cape, stirred up by one very bad man, who are trying to raise a party to go and join the people of Taranaki. Our native clergymen in the meantime are doing their best to counteract the evil. We see the good effect of our school upon this question. We have many natives from East Cape with us, and though we are not in the habit of talking about the Government or recommending it, yet their minds are most decidedly in favour of it. Their understandings are clear as to the advantages to be derived from good order.
“For the present I fear that the Governor's plans for introducing a system of Magistrates to consist chiefly of natives must remain in abeyance simply because of the strong prejudices which have grown up out of this king movement.”
Bishop Williams wrote on September 18th, 1863: “I have at present some efficient help, Rev. Jas. Hamlin, whose health has improved. He is now with us waiting for priest's orders, to which I hope to admit him when Leonard is back. It is very pleasant to have him here, and he takes a very important part in the men's school. We came from England together 35 years ago, and have seen together a variety of changes, much that is good and much that is evil. We can thank God for a great work that has been accomplished.
“We are much enjoying our new house. It is not thoroughly finished, but most of the rooms are papered and made comfortable. This house was never completely finished, as more than half of the upper floor at top of the staircase remained a large open space undivided into rooms up to April, 1865, when the Bishop and his family left Waerenga-a-hika never to return.
“The newspapers will have told you that in the neighbourhood of Auckland the war there is assuming a serious aspect. Sir George Grey has I believe been sincerely desirous of pursuing a peaceful course, and has exercised great forbearance, but the natives of Waikato who had long ago set up a King for themselves were determined not to admit any of his proposals, but this is not all, they have committed many overt acts. There was a plot formed to murder a body of English settlers living on Government land which was frustrated; lastly as soon as an onward movement was made by the troops five settlers were murdered who were living upon their own farms. This made it necessary that stringent measures should be taken.”
At this time Mrs. Williams thanked Mrs. Heathcote for a new and larger bread-making machine that she had sent for the school. This had just been opened up and used to the gratification of all who had to do with it.
This new bread-mixing machine was installed to the main school bakehouse, the smaller old one remaining in the kitchen at the native girls' school attached to the Bishop's house, where there was also their first brick oven.
Archdeacon
This same power was applied also to a larger type of threshing machine which could not be worked by man power.
The bread was usually made from whole meal. A limited amount of the meal, however, was sifted by two boys through a fine hair sieve to produce white flour for cakes and pastry.
The organising and directing of all these operations necessitated the constant supervision of those in charge of the school work.
Bishop Williams received a summons to attend a meeting of the Central Missionary Committee in Auckland. Mrs. Williams accompanied him as she required medical advice for her eye-sight. On December 7th, 1863, she wrote thus from Auckland: “We left
“I did not make up my mind to accompany William till a few days before we left, my chief inducement was to have advice for my eyes which have been troubling me for some time past.
“Maria goes on improving slowly.
“When we returned home, Leonard was gone on a journey to Waiapu, and being holiday time Kate and Marianne had gone with him, a ride of eighty miles and back again.
“I quite expect that Rev.
Bishop Williams wrote from Auckland on December 7th, 1863: “The papers will have told you that we are again involved in war, which has caused a good deal of loss of life, not in regular conflict but chiefly from marauding parties attacking solitary settlers, which course has generally issued in greater loss to the natives. There is now, however, a large body of troops together and an attack has been made upon the Waikato stronghold, which has resulted in much loss of life on both sides, but eventually in the capture of about 180 natives, many of whom are principal chiefs. There is good reason to hope that the natives will give up this fruitless contest, and that they will submit themselves to the authority against which it is vain for them to contend. It is a sad state of things for us to have arrived at, but there did
“I am now here for the purpose of conferring with some of my brethren upon the difficulties in which we are placed. At this time our stations on the Waikato, with those on the Thames, and another at Tauranga are well nigh suspended, but there is One who ruleth and will make that which appears to be all dark and hopeless again burst forth into light and prosperity. We are thankful that the natives on the East Coast have for the most part escaped this evil. They have had no wish to take part in these troubles and they will reap the benefit.”
The usual work and religious services in Waiapu and Turanga were steadily carried on through the year notwithstanding all the various disturbing circumstances which were agitating the minds of the natives.
ChapterXXII.
1864–1865. Native Unrest. Government Policy Discussed. Rev. E. B. Clarke Joins Waerenga-a-hika Staff. Bishop Visits Coast, Tauranga and Auckland. Diocesan Synod Te Araroa. Hauhaus Murder Rev. Volkner at Opotiki and Come to Turanga. Exodus from Waerenga-a-hika.
Bishop and Mrs. Williams arrived from Auckland by the schooner Tawera on January 2nd, 1864. Archdeacon
The natives arranged to hold a runanga at Whakako to discuss the Government and its proposals for the natives. The Bishop took the opportunity to attend this on January 4th and give the natives his report of interviews he had had with the Governor. During the next few weeks attention had to be given to harvesting their food crops; the wheat was found to have suffered from blight and gave a poor yield. The Bishop, however, was able a few weeks later to purchase 100 bags from native growers who had been more fortunate. The potatoes were a very good crop, and gave an abundant supply. A number of calves were also brought in and marked.
The Bishop had also to attend runangas (council meetings) held at other kaingas to discuss Government policy, as some were inclined to stir up mischief. The school work was reopened early in January.
When Rev.
Rev.
The third Synod of the Waiapu Diocese was opened on March 2nd and completed its proceedings on March 7th. No lay synodsmen were able to attend this session from the northern districts of the diocese, however, because of the fighting which had taken place in that region.
A party of principal native chiefs from Hawke's Bay arrived on March 8th and a korero (discussion) was held on the all-absorbing topic, which came to a satisfactory settlement in the evening. Rev.
Bishop Williams set off on March 24th on a journey through East Coast and Waiapu, holding his usual series of classes and services. From this he returned home again on April 13th.
Archdeacon
Bishop Williams recorded that on July 15th, 1864, he received from the Maraetaha natives £102 17s. 11d. for the Endowment.
On July 17th he took passage by schooner Tawera and arrived at Tauranga on 22nd where he met Colonel Greer who discussed with him the proposals he intended to lay before the natives, for submission to the Queen. These the Bishop thought were fair and reasonable. In due course the Colonel met the natives and addressed them, after which they expressed approval and several came forward and signed their allegiance with hearty goodwill.
On July 26th Bishop Williams boarded the Sand Fly and landed next day in Auckland, where he called on several friends and interviewed
As he could not find a vessel bound for Poverty Bay Bishop Williams arranged with the Captain of the Queen to land him at Uawa and went on board at noon on August 13th taking with him Miss Spencer who was going on a visit. The following morning the Captain offered him the choice of landing at Uawa or Table Cape, so he chose the latter. Early on the morning of August 15th Bishop Williams and Miss Spencer landed in the river at Whangawehi, where after some difficulty they found their way to the house of a settler who gave them breakfast and secured a boat which conveyed them to Taikawakawa. Here they had a critical landing through the surf on the beach. Thence the Bishop sent for horses and reached home on August 17th at 6.30 p.m.
Sea Shell and left again on September 21st.
On September 25th Bishop Williams held an Ordination Service and conferred Priest's Orders on Rev.
Mrs. W. Williams and her daughters Kate and Marianne with Rev. Gem on September 27th and the latter returned on October 29th.
Colonel Whitmore arrived on October 20th to discuss the Government proposals with the natives, and while waiting for the arranged meeting, examined the Waerenga-a-hika schools. Bishop Williams had already conversed with the natives on the subject, and advised the Colonel on his arrival, so that when he spoke at the meeting Colonel Whitmore avoided saying anything to which offence could be taken. He took his departure on October 22nd and embarked on the Isis which was lying at Whero-Whero.
Mrs. W. Williams and her daughters returned by the Tawera late on the evening of December 4th.
Throughout this year Archdeacon
Bishop Williams supervised and directed the farming operations, with the assistance of Archdeacon
Bishop Williams wrote: “This closes another year of many mercies, not the least of which is that in a season of great trial throughout the Country we have at Turanga been kept in peace. Though we feel much the effects of the war, yet we have been less exposed to trials than any other part of the country.”
Archdeacon Tawera for the same destination, where they were landed on January 3rd, 1865.
Archdeacon
“This notion about the Missionaries was found to be very prevalent among the Maoris who were opposed to the Government, and this fact need excite little surprise when all the circumstances are taken into consideration. When the Treaty of Waitangi was first put before them the missionaries took an active part in explaining it to the chiefs in various parts of the country and in persuading them to sign it. They did this not without a deep sense of the possibility of this action of theirs coming in the distant future to be misunderstood by the Maoris, but in full confidence, at the same time, that implicit reliance might be placed on the honour and good faith of Her Majesty's Government.
“It might be thought that the opposition shown by the Bishop and the missionaries to the action of Governor Browne and his responsible advisers on the question of the Waitara purchase would have made it quite clear to the Maoris that their work was absolutely independent of any action of the Government, but on the other hand there were circumstances which tended to produce a different impression. When the troops marched into the Waikato, as there were no regular chaplains,
After the completion of the business of Synod, Archdeacon Tawera from Auckland. As the native builders of a new church at Kawakawa had some difficulty in cutting the 100 panes of glass for the East Window, the Bishop therefore undertook this work for them on January 9th and the natives then completed and painted the windows.
While waiting they were tantalised by seeing four sailing vessels and a steamer go by, before the Tawera took them off on January 30th. She landed them at Poverty Bay on the morning of February 3rd and they reached home the same afternoon.
On February 10th Rev. S. Williams and his wife and children arrived by the Tawera and went on to Napier by the same vessel on February 15th.
Hauhau
The following description of the Hauhau fanaticism is from notes typed by Archdeacon “The cult of Hauhauism or Paimarire, as it was sometimes called at first, has commonly been attributed to a harmless old man of the Taranaki District named Horopapera
“In the year 1864
Te Ua is said to have been somewhat out of his right mind, and to have given utterance to ravings to which Patara attached his own interpretations, telling people at the same time that God was now throughTe Ua making a revelation direct to the Maori people that Christianity might be all very well for the Pakeha, but that it was a religion not suited to the Maori, for whose special benfit the new revelation was now made.“His object seems to have been to detach the Maori people from Christianity and so relieve them from any scruples which the profession of Christianity might cause them to entertain with reference to some of the measures which their leaders might think fit to adopt in the prosecution of War against the Pakeha. Some of the Waikato people who had taken part in the fighting at Waitara also favoured this movement.
“The religious observances of the Hauhau seemed to consist in walking round the ‘Niu’ as the pole was called, on which they hoisted their flags ‘Riki’ and ‘Rura’ and reciting a quantity of nonsense, to which they acknowledged that they could attach no definite meaning, though one of their leaders said
Te Ua might possibly be able to explain it.“Their recitation was concluded with the words ‘Rire Rire Hau’ the last being uttered with emphasis, and sometimes repeated, hence the name Hauhau. Another name by which they were known in the early days of the movement was Paimarire from a reported expression used by
Te Ua and adopted by them.“The rank and file were practically hypnotised and therefore promptly obedient to the word of command, having been assured that if any one of them should be in any danger from rifle bullets he had but to hold up his hand and the bullets would drop harmless to the ground. This was afterwards put to the test at one of the engagements near Waitara when most of those who tried the experiment lost their lives. After this very little was heard of Hauhauism.”
Also from notes typed by Archdeacon “Early in 1865 reports were circulated amongst the
“When Patara arrived he announced that had he found Mr. Volkner there he would have cut off his head and taken it to
Te Ua at Taranaki. He then proceeded to ransack the house and put up to auction everything that he could dispose of. The Whakatohea people were persuaded to submit themselves to treatment which hypnotised them and rendered them entirely subservient to Patara and his following.“When the schooner arrived with Messrs. Volkner and
Grace on board, Patara had gone to Torere to try and get the people there to join him, but Kereopa whom he had left in charge made the Whakatohea people believe that it was the will of the Atua (God) that Mr. Volkner should be put to death, and that it was necessary that they should give their consent to this being done. They did give their consent, but not without considerable reluctance. A few days after the death of Mr. Volkner, Patara and his party started for Poverty Bay with the avowed object of driving all Pakehas except Jews into the sea, and of putting to death all Christian Ministers. The other party which had come by way of Waikaremoana joined them at Patutahi, and as soon as they met they commenced a ‘Tangi’ (lamentation) on a large scale under the direction of Patara who informed the local people that the object of the Tangi was the Maori people who were stripped naked by the Pakeha, and already deprived of half their land (Mo te iwi tu kiri kau motute hawhe). This worked greatly upon the sympathies of many, who soon afterwards joined their ranks.”
Archdeacon
“The Exodus from Waerenga-a-hika, 1865.
“The declaration of war by the Government at Waitara in 1860 excited strong patriotic feeling among the Maoris generally, even among those who did not afterwards take up arms against the Government. Some of the Ngatiporou from the neighbourhood of the East Cape went to the support of the Waikato tribes in 1863, though they were too late to take part in the engagement at Rangiriri. In the same year emissaries from Waikato came to Poverty Bay, and were received with much sympathy, though the people of the district at that time showed no disposition to take sides in the struggle. By the end of 1864 a notion had been very widely spread among the Maoris that they had been deceived by the Missionaries, who, it was said, had come to New Zealand under false pretences, not to benefit the people, but simply to pave the way for the British nation to come and take forcible possession of their lands.
“When the notorious Patara came from Taranaki with a large party of Hauhaus in 1865 through Taupo to the Bay of Plenty, news was brought to Waerenga–a–hika on March 1st that Mr.
Grace 's house at Taupo, and Mr. Volkner's house at Opotiki had both been plundered by the Hauhaus. Four days later a man came through from Opotiki with the news that Mr. Volkner had been cruelly murdered on March 2nd, that Mr.Grace was a prisoner in the hands of the Hauhaus at Opotiki, and that Patara and his party were coming through to Poverty Bay for the express purpose of putting to death all clergymen, and of driving all other Pakehas out of the country. On the receipt of this report people from all parts of the District assured us that we need not fear, as they would allow no one to do us any harm, and that they would send Patara and his following back again immediately by the way by which they had come.“On March 12th it was announced that the Hauhaus were already in the district, and a large number of our local people came at once to Waerenga–a–hika with arms in their hands, to stand by us in case of need. On the following day H.M.S.
Eclipse, Capt. Fremantle, arrived bringingBishop Selwyn as passenger. Capt. Fremantle and the Bishop came up at once to Waerenga–a–hika to ascertain the position of matters. As Mr.Grace was still at Opotiki, the possibility of effecting his rescue was discussed with the result that two chiefs of this district left by theEclipse, to go to Tauranga, if necessary, to get the assistance ofHori Tupaea in procuring the release of Mr.Grace .“While Capt. Fremantle and
Bishop Selwyn were at Waerenga–a–hika it was announced that Patara and his party had arrived at Taureka, about four miles distant. They were met there on the following day by a number of the influential people of the District, but the strangers were not bidden to return to Opotiki.“On the 20th another party of Hauhaus arrived at Manutuke, about eight miles from Waerenga–a–hika. This party had come by way of Waikare–moana, and included a number of Waikato people. On the 22nd the two parties met at Patutahi, where, after some preliminary speechifying, they began a great ‘tangi,’ which was announced to be ‘for the people who were reduced to destitution, and for the island already half lost.’ This ‘Tangi’ wrought with powerful effect upon the feelings of the people, and from this time it became evident that the Hauhaus, chiefly through Patara's plausible speeches, were rapidly gaining ground, especially among our nearest neighbours. On the 25th people began openly to join them, and the position was fast becoming critical. Most of the rank and file of those who joined them were hypnotized by a peculiar process, and were therefore completely under the control of the Hauhau leaders, and ready to carry out without hesitation any orders that might be issued to them. Another disquieting element in the position was that several of the most influential men who, at the first, protested so loudly that they could
give no countenance to the murderers of Mr. Volkner. were now either wavering, or openly showing sympathy with the Hauhaus. “On April 2nd there were rumours in circulation that some serious mischief was in contemplation, and during the following night our staunch friends among the Maoris kept guard round our premises, each having armed himself with something that might serve as a weapon, no fire–arms being procurable.
“The uncertainty of the possibility of frustrating any evil designs which the Hauhau leaders might be harbouring seemed to indicate that it would be well that all who were likely to be obnoxious to Patara and Kereopa should be got out of the way as soon as possible. The Government steamer
St. Kildawas then at anchor in the bay, and therefore the Bishop, the Rev.E. B. Clarke , with the various members of our families, to the number of sixteen persons, took passage by her to Napier on April 3rd.“Several southern chiefs from Wellington, Otaki and Napier including Ti Tako,
Matene Te Whiwhi andWirihana Toatoa , accompanied by the Rev. S. Williams, had arrived on March 31st, their object being to urge the people not to allow themselves to be beguiled by the sophistries of Patara. I remained with them and accompanied them to several of the settlements in which Patara had been especially successful. The urgent appeals of the visitors had little effect upon the new recruits to Hauhauism, but it was probably owing to their presence that Kereopa left the district on April 13th and Patara on the 17th.“The position was greatly improved by the departure of Patara and Kereopa, and I decided to stay on with the view of keeping our pupils together as far as possible, until the best course to be pursued should be more clearly indicated. There was plenty of important work to be done on the farm, which would serve to keep the young men employed. We had hoped that the people who had been so grievously led astray by Patara might be brought to see that the course to which they were
themselves could, if persisted in, end only in disaster, and therefore that it might be possible for the Bishop and all the staff to return before long and resume work at Waerenga–a–hika which had been so sadly interrupted. It soon however became evident that any early resumption of the work in the old place was not to be looked for, and Sir George Grey kindly offered to accommodate our schools at Te Kawau in vacant buildings which he had there; but as the old Mission Station of Paihia in the Bay of Islands seemed to be a more suitable place, they were sent there towards the end of August, the Bishop and the Rev. com- mitting committing E. B. Clarke being there ready to receive them. I had accommodation at Turanganui, where I remained to give all the support I could to those who maintained their Christian profession.“Events on the coast had not tended to improve matters in Poverty Bay. Patara had visited the disaffected people in the Waiapu district in June, but those who were friendly to the Pakeha could not tolerate the presence in the District of the man who was responsible for the murder of the Rev.
C. S. Volkner , and took up arms at once to drive him out. The friendly Natives were afterwards assisted by Colonial troops and fighting continued there for four months.Henare Potae also and his people were at war with the Hauhaus at Tokomaru, and, as a result, about 200 of the latter, having been defeated in their own district, came and occupied the pa at Waerenga–a–hika.”
Bishop Williams's son–in–law, Mr. Ladybird and arrived at Waerenga–a–hika on March 16th. Rev.
During the next fortnight Mr.
On March 27th news was received with thankfulness that Mr.
On March 31st Rev.
The writer can recollect that prior to the exodus on April 3rd, 1865, the Bishop's and Archdeacon Williams's families and Rev. E. B. and Mrs. Clarke all slept for several nights at Bishop Williams's house, which was closely guarded by some natives who could be trusted, and that on the last night most of the adults spent their time completing the final packing, and making preparation for leaving next morning. After the midday meal on April 3rd Miss St. Kilda for passage to Napier and slept the night on deck. Archdeacon Williams and Mr. St. Kilda towed to Napier a large boat with another party of refugees.
On arrival next morning the party received hospitality from several members of the community at Napier, from which three days later they embarked on the S.S. Ladybird for Auckland.
On April 8th they called at Poverty Bay and picked up Mr.
After the exodus Archdeacon
Archdeacon Williams supervised and kept the School Natives employed at their usual duties, and also directed the farm work of the establishment, which was kept on with the object of keeping the School together as long as possible, and securing their crops of food supplies which had been already harvested and had further wheat sown in the hope that it might be available for future use.
The Hauhaus persisted in their activities, holding “runangas” at the various local settlements. “Niu” poles as centres of their devotions were erected in several places. These meetings were attended by Rev. S. Williams, St. Kilda on April 22nd.
Although Archdeacon Williams endeavoured to maintain the regular Sunday Services at the principal settlements with the natives who remained faithful, they could frequently hear the Hauhau “karakia” going on in the neighbourhood, which kept the district in a state of ferment, and constant reports of laxity or falling away increased the feeling of insecurity.
From “East Coast Records” (W.L.W.): “On May 3rd Captain Luce of H.M.S. Esk paid the District a visit, bringing with him a letter from Bishop Williams addressed to the Rongowhakaata tribe, pointing out to them the extreme folly of the course which they were pursuing, and suggesting that as they were abandoning the neutral position they had maintained in the past, they would be wise now to declare themselves adherents of the Government. I accompanied Captain Luce to
The party of refugees from Waerenga-a-hika who landed in Auckland on April 10th, 1865, consisted of Bishop and Mrs. Williams and four daughters, Mrs. Leonard Williams and seven children, Miss A. Wood, Miss Sea Breeze on April 17th.
ChapterXXIII.
1865. Third General Synod, Christchurch. School Moved
Paihia. Fighting at Waiapu. Hauhaus Defeated.
Defence Preparations, Turanganui. Leonard Williams
at Turanga. After Exodus, has Waikahua
Cottage Built. Goes to Paihia.
While Bishop Williams was in Auckland he held consultations with his host. He also had an interview with the Governor, Sir George Grey, to whom he gave a full account of the recent events and state of affairs on the East Coast.
On April 19th the Bishop and Mrs. Williams, in company with Rt. Rev. Bishop and Mrs. Selwyn, and the northern members, embarked by S.S. Otago to attend the third General Synod, which was to be held in Christchurch. They called on their way at Tauranga, Napier and Wellington, and arrived in Lyttelton on the evening of April 26th.
Next morning they travelled by coach to Christchurch where they were hospitably entertained.
The proceedings of Synod opened on April 28th and continued until May 16th.
The most important business dealt with at this Synod was the revision of the Constitution of the New Zealand Branch of the Church of England which had been originally framed at the Convention in 1857 and presented to the General Synod at Wellington in 1859. This had not met with the full approval of the diocese of Christchurch and evoked a very full discussion. As a result of this a satisfactory decision was arrived at on May 10th which thus preserved the unity of this Province of the Church.
While in Christchurch the assembled Bishops and their wives were photographed by Dr. Barker. The visitors also attended a number of important and interesting meetings.
The Bishops at 1865 General Synod in Christchurch
Bishops Selwyn, Harper, Abraham, Patteson
Williams (seated)
The Bishop and Mrs. Williams took their departure by steamer for the north on May 22nd and arrived in Wellington next day, and at Napier on the 26th. Here they remained for several days, during which time Bishop Williams interviewed Mr. St. Kilda when they landed at Turanga on June 4th and Waiapu a few days later.
From this he returned to Napier where he rejoined Mrs. Williams on June 11th and embarked with her on the S.S. Egmont calling at Tauranga on the way. They landed in Auckland on June 14th.
The Governor had gone to Kawau, but invited Bishop Williams to go there and inspect the buildings which he had offered for the use of the native school. The Bishop obtained a passage to Kawau by H.M.S. Brisk on June 17th and after looking at the premises returned by H.M.S. Eclipse the following day.
On June 19th he left Auckland by S.S. Egmont for a visit to Tauranga. There he discussed diocesan business with Archdeacon Brown from whom he received £200 for an unattached endowment, and returned to Auckland on the 26th. Here he continued several matters of business which had occupied his attention two months earlier, and had further discussions with
On July 13th Bishop and Mrs. Williams took passage by the Sea Breeze and landed at Paihia four days later.
Bishop Williams finally decided to decline the Governor's kind offer of buildings at Kawau. Mr.
He had to pay another visit to Auckland at the end of August in order to give evidence in a Court case on September 14th after which he returned to Paihia.
During his absence the school natives from Turanga were landed by the schooner Tawera, and were established in the quarters which had been fitted for their occupation. Rev. E. B. Clarke, who had returned to Bay of Islands, assisted the Bishop in carrying on the work of the school there.
From “East Coast Records” by W.L.W.: “Soon after this some little excitement was caused by the action of St. Kilda on June 4th and a number of people took the oath of allegiance, Hirini refused to take it unless the obnoxious flagstaff should first be taken down.”
The Bishop and Archdeacon
Archdeacon Williams now arranged that this should be built, and Espie, their carpenter, began on May 11th to prepare the timber for erecting.
On June 4th the Bishop arrived with Mr. McLean by the S.S. St. Kilda and spent three days, during which he visited Waerenga-a-hika and talked to the school natives about moving to Kawau. During June, July and August the wheat which was in stack was threshed, winnowed and bagged, and sent off for shipment.
From “East Coast Records”: “A few weeks afterwards the Bishop wrote urging me to go as soon as possible and to take with me as many of our pupils as would be willing to accompany me. Preparations were
Information was received at the end of July that fighting had taken place in the Waiapu district on 18th and 19th of the month and after, between the loyal Ngatiporou natives, who were supported by some Government forces who had been sent up to assist them, and supply them with arms and ammunition, and the Hauhaus and Kingite sympathisers who had erected and fortified several Pas. In these engagements and the desultory fighting which continued for several weeks, the Hauhaus suffered severe losses in killed and wounded, and they were gradually driven from their fortified positions. It was reported that by the end of August they were completely routed, and many prisoners taken; others had surrendered and gave up their arms. Some, however, of those who evacuated their Pas took to the bush and made their way to the Turanga District where they joined the local Hauhau sympathisers.
In consequence of the hostilities at Waiapu the Turanga Hauhaus began erecting Pas. On September 2nd it was reported that the Pa close to Waerenga-a-hika was being fortified and on the 13th that the Hauhau
Waikahua Cottage
As a protection for themselves the Government native supporters also erected fortified Pas. After the School natives with their baggage had all been sent away on August 15th for shipment to the north by the schooner Tawera, Archdeacon Tawera finally sailed on August 22nd.
Archdeacon Williams began building his cottage chimney on August 25th and finished it on September 5th. He had a sledge cottage brought from Waerenga-a-hika which had been used there by a workman Davy; this on the 6th was floated over at high water with the aid of some empty casks, and placed near the cottage, as a sort of porter's lodge to be occupied by a caretaker.
The native residents had asked for Government protection and assistance, and on September 13th Ensign Wilson arrived with 30 Military Settlers and an extra supply of arms and ammunition. A fortnight later 30 more men of this Force arrived by the H.M.S. Brisk with Captain La Serre who then took command.
On September 18th Lieut. Wilson selected a site on the higher ground, a short distance up the left bank of the river, for a Redoubt 93 feet square with flanking towers at the angles, which his force proceeded to erect at once, assisted by the local natives. In this was put up a wooden building 60 feet long by 16 feet wide, and a secure building for a magazine, and there was room for the camp of the military settlers which they promptly occupied.
On October 7th it was reported that 170 Hauhaus had arrived from Waiapu who were said to be refugees from
On November 1st Mr. Harris recommended that all the women and children should be brought in. More of the sledge houses and 11 women and 18 children of settlers' families were sent down to the houses on the right bank. Those in authority insisted that they should for safety be brought over the river, and they were housed that night in the Church and other quarters. The following day it was found that most of the deserted Makaraka premises had been looted by the Hauhaus.
On November 3rd Captain La Serre gave instructions that all the sledge houses should be brought across the river and placed near the redoubt for protection where the refugees could again occupy them.
Another party of 100 European troops were brought by the steamer Sturt on November 9th.
A few weeks earlier Mr.
Archdeacon
“The loss of the buildings, and the wholesale destruction of other property which followed, made it clear that it must necessarily be a long time before work could be resumed at Waerenga-a-hika. Most of the Hauhaus who were driven out of Pukepapa by
“The completion of
“In the meantime the European residents could not but recognise that their position was becoming daily more critical. A number of the women and children had already been sent away. Of the adult males there were at this time forty, all of whom had been living on good terms with their Maori neighbours, but the Hauhau fanaticism had already begun to interfere somewhat with their amicable relations, and further unpleasant developments were to be expected. Some of the traders had been selling intoxicating liquor to the Hauhaus, which tended to make them more aggressive than they would otherwise have been; Mr. Harris, therefore, who was the oldest European resident in the district, called a meeting in the hope of putting a stop to the practice. Several of the traders attended with others, and all who were present pledged themselves not to supply any intoxicating liquor to any Maori or half-caste during the ensuing six months,
“On October 30th
“On the following day there came a letter from Raharuhi to Lieutenant Wilson to say that he strongly disapproved of what the Hauhaus had done, and that if an assessment could be made of the amount of the damage sustained by the Europeans, he would make the culprits pay the equivalent. The messenger was sent back without any definite reply, but was bidden to inform Raharuhi that a report had already been despatched to Napier, that Mr. McLean was expected almost
“The chiefs of Hawke's Bay had shown a decided disapproval of the state of affairs in Poverty Bay, and especially of the conduct of Raharuhi. In September Esk arrived from Waiapu, bringing Mr. McLean with 260 of Ngatiporou, who were accompanied by the Rev. Sturt followed soon after, bringing 100 Forest Rangers under Major Fraser. On the following day Mr. McLean took counsel with a number of friendly chiefs and decided to offer the Hauhaus the following terms, viz.,
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That malefactors should be delivered up.
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That Hauhauism should be renounced by all; and that they should take the oath of allegiance.
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That they should pay a penalty in land.