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Copy of a letter written by Rev. James Wallis to
his Grandson, Rev. T. J. Wallis. (approx. date 1880 to 1890)
My dear Tom,
At the request of Messrs. Bevin and Morley, I have drawn up
a brief sketch of my Missionary life, to be utilised in the preparation
of a book on early Methodism in New Zealand, by order of the
last General Conference.
What you desire is, I suppose, a similar account, only in a more
general way.
My account will be more like a personal narrative than a history
of the people.
We, Grandma and I, arrived in New Zealand on the first of December
1834. At that time there was no direct communication between
England and New Zealand; consequently the latter country could
not be reached except by way either of Tasmania or Sydney.
Our ship was bound from London to the former Colony where during
our sojourn there we were hospitably entertained by John Dunn,
Esq., the well known Banker of Hobart Town.
After waiting several weeks for a vessel to carry as to our destination,
we took our passage on board a small trading vessel "Triton"
(see Note No. 1) bound to Hokianga.
In crossing the Hokianga bar, a heavy roller struck our vessel
sending her nearly on her beam ends and the rocks. Recovering
from this danger, the captain ran his vessel a mile or two up
the river and dropped anchor near the Pilot Station.
A few minutes after the anchor was down, a large number of natives
came on board, whose wild antics and unintelligible jargon gave
us an insight into the kind of people among whom our lot was
to be cast for an indefinite time. Their utterances sounded to
us so perfectly barbaric as to induce me to think that I should
never be such a master of their speech as to preach to them in
their own tongue. This may have arisen in part from the fact
of so many of them jabbering at the same time.
Since that occasion, I have had much reason to admire the
Maori language, it being in some respects more definite and expressive
than the English, especially in the pronouns. If I were writing
a Maori Grammar, I might illustrate this by various examples.
Take for instance just one. When Mr. Whiteley was living at Kawia,
and I at Waingaroa, a vessel arrived at the latter place bringing
our supplies of goods. The goods were for both stations. I therefore
sent word to Mr W. that our goods had arrived. He in reply said,
"Why did you not write in Maori that I might know if there
was anything for me?"
The goods being for us both, the Maori would have been "O
taua taonga " "our goods" mine and the person
I was addressing. In the other case, the person addressed having
no interest, 'our goods', the Maori would be "Omaua taonga".
Thus if I had written "Kua tae mai o taua taonga".
Mr W. would have understood that the goods were for us both.
But to proceed with my narrative. The Mission Station being some
miles higher up the river than where the vessel, anchored, a
boat with native rowers was provided to convey as there. On arrival
at the Station we were very kindly received by the Chairman of
the district and his amiable wife.
As I had been sent out for the purpose of establishing a Mission
in the Waikato country, I expected to proceed thither with as
little delay as possible, but the Chairman of the district deemed
it more desirable for me to remain with him to help forward the
building of a large weather board Church then in course of erection
on the Mission Station already established.
I then learned that mission work in New Zealand meant something
more than giving instruction upon spiritual subjects, and that
a New Zealand Missionary was to be a man of all work.
A small raupo or rash house of two rooms was assigned to us as
our dwelling.
While there, we learned that native etiquette did not require
permission to be granted to any to enter a private dwelling who
might be inclined to do so, not excepting even a bedroom. We
therefore had no lack of visitors whos watchful eyes observed
all our movements. One morning, while I was Operating upon meself
with a razor, beards not then being the general fashion, a great,
and fully tattooed Chief entered the house and desired me, by
signs, to operate, upon his chin, which I did, to his perfect
satisfaction.
I have seen the coast natives' method of getting a clean chin,
when instead of a razor, two pipi shells have been used to act
as plincers to pluck out the hairs, one by one.
During our temporary residence at, Mangungu I had many opportunities
of observing the working of Christianity among the tribes who
joyfully hailed the return of the Sabbath when they would be
collectively instructed in divine and spiritual subjects.
Of many of those onece cannibal men, it might be truly said they
called the Sabbath a delight, the Holy of the Lord, Christianity
having disinclined then to do their own ways, and to find their
own pleasure on the holy Sabbath.
Their usage was to together at the Mission Station on the Saturday
afternoon, and prepare their Sunday meals for cooking so as to
avoid as much as possible all secular employment on the Sabbath.
After a lapse of some months, the Chairman or the district thought
the time had arrived for carrying. Missionary operations forward
in the Waikato country. It was therefore resolved to form two
Stations there, one at the south side of the Kawia Bay to be
undertaken by the Rev. J. Whitely, and the other on the north
side of the Waingaroa River by myself. ( See Note No.2).
There being no dwelling house at Kawia or Waingaroa, and no mechanic
at either place to make doors or windows, Mr. Whiteley and I
had to tax our ingenuity to make the best provision we could
to meet our necessities. Between us, we succeeded in making several
batterned doors.
Having made preliminary arrangements for the commencement of
our great work, a vessel was abtained from the Bay of Islands
to carry us and our goods to our respective destinations.
A site for a Mission Station, both at Kawia and Waingaroa had
been secured by the Chairman on a visit to the district some
time before.
Though Waingaroa had to be passed in going to Kawia, it was deemed
advisable to enter the latter place first.
From Kawia I proceeded overland to Waingaroa in order to superintend
the erection of a raupo dwelling house which the natives had
engaged to build. The distance between Kawia and Waingaros was
upwards of twenty miles, several of which lay through a dense
forest scarcely passable by human beings except natives, the
read, or so called, being exceedingly narrow, and obstructed
by fallen trees.
Before entereing the forest, a mud flat, of more than a mile
across over which the tide flowed had to be walked, unless a
detour of lofty sand hills was preferred.
As I had not yet learned to walk barefooted through pipi shell
mud and water nearly knee deep, of which in after years I had
my full share, my guide led me over the loose sandhills which
I found no easy task to ascend.
Before sunset I arrived at a native settlement, which at a future
time would probably be within the bounds of my circuit, and which
in after years became the head of a new circuit,at the settlement
I was kindly accommodated with quarters for the night with fern
spread on the ground for a mattress. The natives displayed their
usual hospitality by supplying me with a supper of potatoes,
which I found could be eaten without salt, and also without the
aid of either knife or fork. After finishing my repast, I lay
down for the night but not to enjoy tired Nature's sweet restorer,
as insect tormentors made ravenous demands upon me. Early the
next morning I, with my guide, resumed my journey, and before
nightfall arrived at the spot that I expected to be my home for
a number of years. Here I met with a warm reception from the
natives who from various considerations welcomed me as their
future instructor.
A rush hut, about eight feet by five, and five feet high was
assigned to me as my residence while my dwelling house was being
built. It contained neither table or stool, so I was compelled
to adopt a more primitive style of living than I should have
otherwise adopted.
Building the Mission House was undertaken by some fifty or sixty
men, only about one third of whom worked at one time, all the
rest looking on and occasionally suggesting an improved style
of architecture.
In the course of a few weeks, the house was finished so far as
native labour was needed.
During the building of the house Mrs. W. remained at Kawia
with the family of the Rev. W. Woon who provisionally resided
at the north side of the bay. As soon as the house was habitable,
she was fetched by a dozen natives who carried her in a sedan
of their own construction.
The chartered vessel brought us a few Articles of household furniture;
some glazed sashes and boards for flooring. She also brought
what was of deeper interest in the native mind, various articles
of trade with which to purchase the necessities of life, money
of any kind being totally unknown.
Soon after building the dwelling house, the natives built a raupo
Church capable of seating several hundred persons, the number
usually attending the religious services on the Sabbath.
These services were conducted by myself with the assistance of
a native teacher who had been under a course of instruction by
the Chairman of the district who himself had long laboured successfully
among the native people in the Hokianga district.
The religious services at Waingaroa consisting in the reading
of the small portions of the Scriptures that had been translated
by the Agents of the Church Missionary Society, and addresses
relating to gospel themes. Sunday and Day Schools were also established,
and were well attended by all classes of the community.
As soon as possible class meetings were established under the
leadership of the resident Missionary who had now acquired a
sufficient knowledge of the language to make himself understood.
Among the first fruits Of Missionary enterprise at Waingaroa
were several influential Chiefs who had distinguished themselves
as powerful and successful warriors.
One of then was a man called Te Awaitaia who was as the right
hand of the late Maori King Potatau (formerly known as Te Wherewhere)
in his destructive marches against the natives of Taranaki.
On one of these expeditions of threatening and slaughter, missionary
influence induced him to abandon his purpose, and to lay aside
his weapons of destruction.
He now commenced to attend the religious services on the Station,
and soon expressed a desire to have a name and a place among
the Church members of the Mission Station. In reply to his request
he was told that his desire could be granted upon the condition
of his leaving eight of his nine wives. To that he readily assented,
and married one who during a course of many years was a sincere,
Christian women, and died in the faith and hope of the Gospel.
Te Awaitaia having proved himself to be a decided Christian was
received into the Church by baptism, taking the name of William
Naylor. During his Christian life he exerted a powerful influence
among his fellow countrymen in favour of the English Government,
and at an advanced age died in hope of eternal life.
Another trophy Of the Cross was a young Chief of considerable
influence who in the Methodist Annals of the New Zealand Church
bears the name of William Barton.
He was not the same man who in an English periodical is erroneously
represented as an "ally" of the late Rev. I. Buller.
Mr. Buller's ally was a Ngapuhi young man who died, I believe,
in defence of gospel truth against an infuriated party at Hokianga,
so that when Mr. Buller was dying his native ally had been dead
for many years. It was the Wiremu Patene, of whom I am writing,
whose death took place about the came time that Mr. Buller died,
and who was never an ally of Mr. Buller.
My first appearance before him was on an occasion of bloodshed
in the year 1835. A quarrel had arisen between the tribe to which
he belonged and another, in consequence of some pigs belonging
to the latter getting upon a sacred place belonging to the former.
Instead of settling the matter amicably, which might have been
done, both parties used provoking language which resulted in
one man being killed, and another severely wounded, by the above
named W. Barton, who fired three balls at him but not with mortal
effect. The man being dangerous wounded, he was removed to the
Mission Station and placed under my care to dress his wound,
and after carefully attending to him for some weeks, he perfectly
recovered, lived many years after, and became a member of the
Methodist Church.
Soon after the sanguinary event as related above, the young man
found his way to the Mission Church, and became a devout and
an attentive hearer of the Word of life. Being desirous of obtaining
as much knowledge as possible he placed himself under the instruction
that was available, and in a comparatively short time became
qualified to instruct others. Then the Theological Institution
for natives was established at Grafton Road. he received a training
under the Rev. T. Buddle that qualified him to become an Assistant
Missionary. He was subsequently received into full connexion,
and received ordination as an accredited minister to his fellow
countrymen. He continued in the good work with encouraging success
till he was called to his reward at the age of seventy four years.
These were not the only fruits of Missionary toll among the Waikato
tribes. Many others who occupied less prominent positions in
the Church gave satisfactory evidence that the Gospel came to
then not in word, only but also in power inducing them to break
off sin and walk in the fear of God, and in loving obedience
to his commands.
Subsequent to these achievements of the Gospel in the early times
of the Mission in Waikato it is worthy of notice that in some
instances it induced the Chiefs to liberate their slaves whom
they had taken in war, the duty of restitution having been successfully
placed before them.
During this encouraging state of affairs an attempt was made
by a large number of heathens belonging to lower Waikato and
other places, to rob the Mission Station of anything they might
choose to take. Their reason for such an enterprise was that
in clearing a piece of ground with his hatchet, a man who was
a worshipper on the Station, had accidentally dropped his tool
which in falling had inflicted a wound on the head of a woman
who was sitting near, and as she was a woman of high rank, atonement
for the offence could not to made except with a large quantity
of goods.
It was fortunate that Te Awaitaia had become a Christian, otherwise
we should have been left in the hands of the marauders.
The Chief who was to lead the party to the attack first came
alone to inform us what was to be done. He was the most ill looking
savage that I ever saw, but on that occasion he was more like
what one might imagine to be an incarnate fiend from the bottomless
pit, than a human being. He raved and stamped and distorted his
features as only a savage can, and by actions as well as by words
declared he would make a speedy, end of our Mission work. He
then left and in a little more than a week returned at the head
of a number of desperadoes who seemed to he ready for any king
of mischief. They treated us with a genuine war dance in which
any kind of clothing was an encumbrance, and arranged for a raid
upon the premises.
During the interval between the first and the second visit
of the leading man, Te Awaitaia arranged for the defence. He
placed his armed men around the dwelling house, especially by
night, and dared the would be robbers to come within the fence.
After three days the banditti, thinking discretion to be the
best part of valour, retired from the Station to carry out mischievous
purposes in another direction which they did some time after
with the loss of their leader and a number of others. God's providence
seemed to be specially over us in our danger, and the prospects
of the Mission were bright and cheering.
While the Mission was in an encouraging state and bid fair
to be extensively prosperous, a Mandate arrived from the Board
of Missions in London requiring the two Stations to be evacuated
immediately in favour of the Church Missionary Society, the Agents
of which having complained that we were occupying ground which
they had previously intended to occupy, and for which they had
partially provided. We were farther instructed to confine our
labours to the north of Manukau.
At that time the Rev. M. Turner arrived to take charge of the
Mission in the capacity of Chairman of the district. By him it
was determined to endeavour to introduce the Gospel into the
Kaipara district which had hitherto been nearly a closed door
against European intercourse.
It tell to my lot to commence Missionary operations in that district,
at a place called Tangitereria in close proximity to a native
settlement of ruthless savages who manifested no desire for religious
instruction except as it might aid them to secure advantages
of a temporal kind. The only eligible site in that locality upon
which to build a Mission House was thickly wooded. The tree therefore
had to be felled and burnt off, which, with the assistance of
a few natives, I soon accomplished. Our residence at that time
was a small native hut without either door or window. We resided
there till I prepared a more comfortable dwelling. Fortunately,
sawn timber was easily obtained, there being two sawyers living
a few miles distant. When I had got one room habitable, we moved
into it, and proceeded to complete the building as circumstances
allowed. It being desirable to have a fireplace in one of the
rooms, and there being no bricks in the district with which to
build I resolved to build what was called a cob chimney. As I
had never tried my hand at such work, I was not likely to succeed
very well. Still I persevered till I had got to the required
height about 12 feet, when the whole mass fell down into the
room, it having been raised too quickly.
As no trading vessels visited Kaipara, our stock of provisions
was sometimes very small. At each times, we had to resort to
such expedients as might meet our necessities.
Being at one time without flour, but having a small stock of
wheat, we obtained the needed article by grinding wheat in a
coffee mill, and we sometimes obtained a substitute in grated
potatoes.
The totally heathen character of the population of the district
required the Gospel to be carried to their respective settlements,
and it was not carried in vain. so that when the Rev. J. Buller,
who was the second Missionary there, succeeded to the position
I had occupied, the ground was broken up and great obstacles
in the way of success were removed.
For more than two years no attempt was made by the Agents of
the Church Missionary Society to occupy the ground we had been
required to leave.
A deputation of influential Chiefs was therefore sent from Waingaroa
to Kaipara carrying an earnest request for the restoration of
their Missionary to his former sphere of labour. The requisition
was forwarded to the London Committee who immediately gave us
permission to re-occupy our former fields of labour.
Finding that we were again permitted to occupy Waingaroa and
Kawia, an attempt was made to confine our labours to the coast
natives, with some exceptions, and to the west bank of the Waipa
River, but past experience dictated to us the advisability of
entering any door that might he open to us.
Before my return to Waingaroa, the dwellings house at Tangiteroria,
though not lined throughout, was so far completed as to be a
comfortable residence. Land was cleared and cultivated, and a
field of wheat for the use of the Mission was nearly ready for
the sickle.
Much of the labour connected with there operations was performed
by the Missionary himself.
Permission to re-occupy Waikato rendered it necessary to charter
a vessel of sufficient tonnage to carry everything that was necessary
for the founding of two Mission stations, including timber for
the erection of two dwelling houses.
A barque from Sydney was therefore engaged for the purpose.
As my successor. Mr. Buller, had to have his household furniture
and goods conveyed from Hokianga to Kaipara, and as timber for
Waikato had to be taken from Kaipara, the vessel put into the
latter place and landed what was to be left there.
Arriving again at Waingaroa it was found that the former Mission
Station (which had not been purchased) was not so desirable a
place for a permanent Station as was a block of land on the south
side of the river and which the natives were willing to sell.
It was therefore purchased.
No settlement being near where the vessel anchored. our goods
were landed on the beach where they had to remain come days,
Mean while we secured shelter by setting up a four post kauri
bedstead which we roofed with boards and blankets and which answered
the double purpose, of drawing room and bedroom. With as little
delay as possible the natives erected a large raupo Church one
end of which they partitioned off as a temporary dwelling for
our accommodation while the weather board house was in course
of erection.
In the summer of 1840 it was deemed advisable that the natives
of Port Nicholson, now called Wellington, should be interviewed
respecting the foundation of a Mission Station at that place,
and it was arranged for me to see them on the subject.
There being no sea communication at that time between Manukau
and Port Nicholson, the journey from Waikato to the latter place
had to be performed on foot, a distance of come hundreds of miles,
I made arrangements with several natives, including an influential
Chief, to accompany me with bedding and a partial supply of provisions
for the road, relying upon the hospitality of the natives along
the coast for what our commissariat might require in addition
to what we had provided.
The course of our first week's journey, the beaten path, at one
place only a few inches wide, lay along the face of a cliff towering
a hundred feet or more above us, and against the base of which,
as many feet beneath, the sea was dashing with impetuous fury.
Seeing that if I made one false step I must be precipitated into
the surging billows beneath, I resolved to scale the summit of
the cliff to reach which, it was safer to crawl than to walk
erect. Descending from this altitude the beach was again reached,
but only to present another formidable obstacle in the way of
progress. A promontory which could not be rounded except at dead
low water blocked up our way. As It would be some hours before
the sea would allow to go round it, the natives set their wits
to work to devise some plan to overcome the difficulty. To climb
an almost perpendicular rock they did not consider to be a formidable
undertaking for themselves, but how to get me to the top of it
required come consideration, after which they decided to carry
me through the surf to a small rock over which the sea was gently
breaking, and which was standing in close proximity to the promontory,
from the lowest part of which they drew me up by means of a rope
made of the lashings of their back loads. We then pursued our
journey along a sandy, beach for a considerable distance, when
we again had to turn inland. This path Gradually led us to the
brink of one of the highest cliffs on the coast. Here we found
that we had to descend to the beach by means of flax ropes loading
from ledge to ledge to the base of the cliff. Thence we proceeded
to the mouth of the Waitara River where we found neither canoe
nor natives to assist us in crossing. We therefore collected
driftwood on the beach with which we made a raft which, with
the addition of an air mattress and pillow six feet long and
two feet wide, we found to be sufficiently buoyant to bear me
and our burdens. My fellow travellers had no difficulty in getting
across.
We then proceeded alone the beach to what now bears the name
of New Plymouth. Here I found a company of the first settlers
for that place, with whom I held Divine Service the next day.
(Sunday).
Soon after leaving Ngamotu we were informed that a fighting party
under the leadership of a notable Chief called Te Houheu of Taupo
were on their way to attack a Pa which we should have to pass.
At several villages on our line of road we found visitors
from southern settlements desiring to return to their homes,
but were afraid to proceed lest they should fall into the hands
of the Taupo people. As we were from Waikato it was supposed
that we should be safe. They therefore desired to be allowed
to join us, which being granted in every case, our company assumed
rather large dimensions. After passing, the Pa against which
Te Heuheu was going, we descended to the beach where we new a
man about a quarter of a mile distant who, seeing us, immediately
disappeared behind a sand?hill a little beyond high?water mark,
and in less than five minutes the beach was lined with armed
men who made towards as fast as they could, hooting and vociferating
as only savages are capable.
They had evidently mistaken us for those against whom they were
going. I therefore ordered my party to hang back while I and
my Chief hastened forward to meet them, shouting "Waikato"
as loud as they could.
Hearing the word "Waikato", Te Heuheu ran among his
men and beat down their pointed muskets with the staff he had
in his hand. After being satisfied as to who we were they carried
me to their encampment where they feasted us with as good a repast
as they could provide.
That being over, they told me that they were going to remove
the bodies of their friends who had fallen in front of the Pa
we had just left, adding that they would do no mischief if they
were allowed quietly to remove their dead.
Te Heuheu then requested me to write a note to the Pa people
to the above effect, thinking that as they had been under Missionary
instruction some time they would yield to his wishes. I therefore
wrote a note, and I and my party proceeded on our journey.
We lodged that night on the south side of the Wanganui River
and hoped to arrive the next day at the Rangitikua Pa. We hastened
along the sandy beach as speedily as possible, but night came
on and with it a steady rain. We tried to find some place of
shelter, but could find none. It was now as dark as night could
make it, but we pressed on, hoping to find come place of shelter.
At last something was seen that appeared like a mound of sand,
and we made towards it and found it to be a rude hut covered
with sand. When we got to within a few inches of it, several
pigs rushed out, and we entered in and got shelter from the rain,
but at what price let imagination say.
The next morning we sped on our way and again travelled the
flat sandy beach till night, when we again found ourselves without
shelter. My companions however managed to set up my tent which
could not accommodate a second person. They had no shelter and
a cold wind was blowing. They therefore scooped out a large hole
in the sand and heated it with a driftwood fire, and then throwing
the fire out, they spread their blankets on the heated sand and
slept well all night.
After another day's toil we arrived at Kapiti where we were hospitably
received into the house of a settler who made us a refreshing
pannican of tea scalding a bunch of manuka in an iron pot, sweetening
the liquid with molasses, and adding a good supply goat's milk.
I enjoyed it exceedingly.
We were now near the end of our outward journey, thankful for
the good hand of providence upon us all the way we came during
three weeks and three days.
After spending a week in what is now ironically called the empire
city and attending to the business for which the journey was
undertaken, with scarcely any success, we commenced our return
journey, taking the road by which we came.
About midway between Port Nicholson and Wanganui we met Te Heuheu
and his company of fighting men returning home.
It being near sunset I had my tent set up among them for the
night, when they related what took place after our former meeting
and from which I learned that they sent my note as directed by
me and called to the Pa people to send a canoe over for the carrier
that he might deliver it as instructed.
The man told them who the note was from, but they contended that
I had not sent it, and that to take a canoe across would only
be aiding them to attack the Pa.
The messenger then returned to his Chief who was so exasperated
at their not receiving my note, which was simply to requested
them to allow Te Heuheu to remove his dead, that he determined
to find some other means of crossing the river and destroying
the Pa.
In this they succeeded by crossing the river where it was
not
so wide or deep. The People of the Pa made their escape, but
their enemy destroyed the Pa with all it contained.
After spending an almost sleepless night among this war party,
we continued our journey homewards, meeting with similar difficulties
to those we encoantered on our previous journey.
The whole distance to Port Nicholson and back, including stoppage
occupied nearly two months.
In those early times the success of Missionary influence was
apparent on various occasions of contention, one of which my
be recorded as a specimen, and which, but for that influence,
might have resulted in the sheeding of much blood.
A number of natives living in the Waipu part of the country,
and related to the late Maori King Potatau, conceived the idea
that a certain block of land at Waingaroa properly belonged to
them, although it was claimed by the Waingaroa people.
The rightfull owners of course denied the validity of their claim,
but the others being bent on taking possession of what they contended
belonged to then, resolved that the matter should be decided
by force of arms.
They therefore built a fortification on a lofty hill whence they
might make sorties upon their opposers who also erected a fortification
on a plain where in former years the first Mission premises were
built.
Each party being thus equally secure within their respective
Pas, contented themselves for a while with using provoking language
toward one another. This was especially the case with the intruders.
Day after day passed in this way, during which time it devolved
upon me to act as mediator, and to endeavour to prevent a collision.
At last the intruders determined to make an attack, hearing of
which I hastened to their Pa where I found their leader doing
what I never saw or heard before.
He had his men drawn up in regular rank and file and asked
each one, "e pai ana Koe Kia mate", "Are you pleased
or willing to die?" To which each man replied, "e pai
ana a hau Kia mate", "I am pleased or willing to die."
I then went to the other Pa and charged the defenders not to
appear outside till I gave them permission to do so. But one
man was already outside with his musket in hand, and desired
to fire a shot of defiance. Seeing that he was meditating mischief,
I took hold of his weapon to prevent his firing it. This very
greatly enraged him, and he enquired, "A Kuri Koia a hau?"
"Am I a dog?" I replied, "No, you are not a dog,
but you shall not discharge this musket if I can prevent it."
I held on to the weapon till he yielded to my wish.
He might have felled me to the ground in a moment, for he was
a powerful man, but he was restrained by an unseen hand.
My attention being drawn to the hill party, who without the encumbrance
of clothing, came running down the hill hooting and yelling like
so many fiends, I hastened to meet them before they got too near
the Pa of the defenders.
Taking my stand, with my native staff in my hand, I indicated
to then that they were not to pass me. At the same moment their
leader cried "Ki a Te Warihi, Ki a Te Warihi." Then
followed a genuine war dance and speeches, at the end of which
they withdrew to the distance pointed to them. The other party
then came out of the Pa and delivered their reply, which terminated
the proceeding of that day.
The Sabbath being nigh, the hostile visitors were invited to
be present at the religions services the next day. They regarded
the invitation as being perfectly absurd, replying that it they
were to accept it they would be at the mercy of their enemies
who would go to church with their weapons concealed under their
blankets, and fall upon them while undefended.
I assured them that would not be the case, and that I would be,
in person, surety for the good conduct of the men they
At last they consented to the proposal, upon the condition
of their quarrel being renewed on Monday morning.
After the Sabbath service they had positive proof of the goodwill
of the men they mistrusted, for, remembering and quoting the
Scriptures which reads "if thy enemy hunger feed him",
they took supplies of food into the Pa of the intruders, I standing
between the contending parties.
After this incident a better state of mind was manifested, and
the quarrelsome people returned to their home.
At that time the Waingaroa Circuit was enlarged by the addition
of Waipa settlements, which in due course composed a new Circuit
under the care of the Rev. T. Buddle until his removal to Auckland
when his charge was successively transferred to the Rev. Messrs.
Buttle and Reid.
The outbreak of war between the British troops and the natives
of Waikato indirectly led to the appointment of the Rev. Cort
Henry Schnackbergh to the Waingaroa Circuit where he diligently
laboured till death removed him to receive the reward of a good
and faithful servants.
Upon my removal from Waingaroa by the Conference of 1863, the
English residents who during my Ministry there had made the place
their home, presented me with a handsome tea and coffee service
together with a complimentary address. The Natives also, who
had been my principal charge for more than a quarter of a Century,
sent a similar address of which the following is a translation
and given by a newspaper called "The Maori Messenger"
bearing the date of June lst 1863. (1865?)
April 24th, 1865,
"Farewell, O Sir, the father of those things which
are good. Farewell, the man through whom peace flourished in
the land. Go hence, yourself and your children.
Mother (Mrs. Wallis) Go you hence, go in peace, leaving the sheep
of your fold here.
Go hence, 0 Father, carrying with you principles of goodness
and greatness -the things which benefit both body and soul.
We know not what shall befall us in days to come, now that you
have gone. When you were here, many evils which occurred at Waingaroa
were settled by you, for your energies were fully put forth to
quiet the troubles of this place.
Father, affection for you will not cease, for you it was who
increased the desire for peace and the interchange of kindly
relations. And when the elders of our people left the world,
they left this saying also, "Cling to religion and be affectionate
to your father Mr. Wallis."
When other aged members of the tribes disappeared from this world,
their household words were the same as we now express at your
departure.
We bear you great love, for all our fathers are dead, and you
are now the only father left us.
Now that you have gone from before our eyes we are like orphan
children to be driven hither and thither by thoughtless men.
Go hence, O father with your family from the place where the
greatness of your older brother (an old Chief of the Tainui tribe)
was known.
Now friends go you hence, go in peace, go in love, in kindly
remembrances.
O Mother (Mrs. Wallis). Go you hence also with your children.
We weep for you because you are absent from our homes.
This is the expression of our sentiments to you both.
"Go, O light, which enkindled the flames of truth at Waingaroa.
Go, O ye who put down the evils of Waingaroa, go hence."
"I sit in solitude and vaguely look about me.
While the tribes in companies draw near to speak their thoughts.
The beloved was ever nigh.
And he it was that lighted up my countenance
And filled my heart with joy.
He cometh not again."
"How restless are my nights.
I sleep not when I lay me down.
For this poor fluttering heart is ever wakeful.
I would that there were sharp edged stones within my reach
to cut in curves the skin to show the friend who made me
great, and who to far removed from this, the love I bear
him
O father of the orphans and the widows, it is enough."
(Signed)
Hami, Kepa, Penehamini, Renata, Tipene, Manahi, Henare, Mohi
Rukuai, Rupene, Pehimana, Hone Piha, Rihari, Rapana, and from
all the tribes to this love to you.
To Mr. Wallis.
--------------------------------------------------------------------------------------
My dear Tom.
I began to write this paper some weeks ago, but as I had not
received your letter informing me what you exactly required I
deferred proceeding with it till I heard from you.
I hope you may find something in the story that will assist you
in the object you have in view.
I might have mentioned other incidents, but I don't like blowing
my own trumpet. Mr. Bavin wants me to give him an account of
the incidents related in these pages an he says they are the
very thing
General Conference desires to possess as showing the position
of the early Missionaries in relation to the Natives.
I was misled by the circular Mr. Morley sent, the subject of
which could not be rationally supposed to refer to natives at
any time or to the present, or rather to 50 (?) years ago.
(signed) J. Wallis.
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