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TE TOA TAKITINI
Registered at the GPO as a Newspaper.
Number 61
Hastings
1st September, 1926.
CHURCH EXHIBITION
On 23rd August the Archbishop opened the Church Exhibition in Auckland. This is the fourth Church Exhibition held in New Zealand but it is certainly the largest. The object is to show the work of the Church amongst the indigenous peoples throughout the world. The Town Hall and all its rooms had been taken for a week. The hire of the hall for the week was £3oo. The expenses for staging the exhibition came to £850. The first four days covered the expenses and the contributions on Friday and Saturday have been given to the work of spreading the Gospel to those living in darkness. So we obey our Lord who said, ‘Go and preach the good news to the whole world.’
For three days policemen manned the door of the hall because the building was constantly full of people. The Exhibition was open from 2 p.m. until 10 p.m. Between five and six thousand people came to see and to listen every day.
Only one thing made me sad, that was that none of the Maori ministers of the Diocese of Auckland were invited to the gathering. This was a way of communicating the deep things of our faith. This was an excellent school in which we could teach about the work of our Church and about other peoples of the world.
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Published by the Rev F A Bennett and printed by the Herald Office, Tennyson Street, Napier, HB.
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Te Toa Takitini
Registered at the GPO as a Newspaper.
The price of the paper is 10/- a year.
Address letters to ‘Te Toa Takitinio,’ Box 300, Hastings.
1st September, 1926.Thursday, 5th August
BISHOPRIC OF AOTEAROA
Various Items.
The meeting of the Bishopric of Aotearoa was held on Thursday, 5th August. All the members attended. Their names are as follows:
Auckland
Ministers Laymen
Rev Canon W H Keretene Hemi Te Paa
Rec Kahi Harawira Teri Paraone
Rev Hori Raiti Hori Tane
Rev W N Panapa
Waiapu
Rev Pine Tamahori Hon A T Ngata
Rev Peni Hakiwai Hori Tupaea
Rev Fred A Bennett Wiremu Kingi
Wellington
Rev Temuera Tokoaitua Meihana Durie
Rev P Hikairo Leonard Kingi Tahiwi
The members of Synod were hosted by the Maori chiefs of Wellington who covered their living expenses there.
All the Maori members of the Synod met for Communion in St Paul’s Church at 10 a.m. Bennett and Keretene conducted the service.
After the service the Maori Synod met in the Schoolroom in Sydney Street.
The meeting was opened by the Commissary, Bennett, with prayer.
The Commissary explained why the Synod was meeting at this time.
A T Ngata: A T Ngata said that he still held to the opinion he had expressed last year, that only a Maori could reach the heart of the Maori. From Paritu to Whakatane and Tuhoe, Maori were saying with one voice that our Bishop should be Maori.
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Hemi Te Paa: The people of the Diocese of Auckland had met and the motion they passed has been published in Te Toa Takitini, namely, given the Bishops’ concern that setting up the bishopric would be difficult, a Pakeha would be acceptable as our first bishop. Therefore we stand by the motion we passed.
Hori Tane: I support what Hemi Te Paa said. Last year I argued for a Maori. Now, having appreciated the difficulties, I have come to agree with the Bishops’ request that a Pakeha be appointed.
Wiremu Kingi: Te Arawa’s firm opinion is that the Bishop should be Maori. But the important thing for them is that the bishopric is initiated. If we continue to contend for a Maori, I am concerned that this treasure will fall from our hands. If we agree to have a Pakeha we will still have our Bishopric. Therefore I shall vote initially for a Maori but if the Bishops say that they will not agree to a Maori then I shall go along with a Pakeha.
Hori Raiti: I hold to our motion passed in Auckland and will agree to having a Pakeha.
Hori Tupaea: All Maori want a Maori as Bishop. Are we to give in? As I see it, the Auckland members have been taken in by the ideas of the Archbishop. But we all know that the Maori people are intent on having a Maori as our first Bishop. If none of the Maori ministers want to take on the job of Bishop, then friends, let us put forward Apirana as our Bishop since none of our ministers will do it.
Teri Paraone: We all want a Maori but the explanations have made it clear that the job would be difficult for a Maori at the beginning. Our Bishops are people who know the difficulties of thBishoat sort of work. Therefore, I agree with their advice that the first bishop be Pakeha.
I am apprehensive that we could lose this treasure if we insist on a Maori as Bishop.
Hikairo Leonard: With one voice Maori tell us that they want a Maori as their Bishop. If this is not approved then we must agree to a Pakeha. My whole tribe wants a Maori. I hope that the Bishops will be sympathetic to the desires of the whole Maori People.
Panapa: Ngapuhi is sad that what we agreed at our last hui has been abandoned. But Ngapuhi have this saying:
He ora ano te oma.
? By running you save your life.
The Archbishop and the Bishops have said that if we continue to contend for a Maori you may well find that this treasure falls from your hand.
Temuera Tokoaitua: All Maori people want us to have a Maori Bishop. There are these two birds – a weka and a black-backed gull: one lives on the land, the other on the sea;
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one is black, the other white; the song of the weka differs from that of the gull. It is the same with Maori and Pakeha. Only a Maori can reach the heart of Maori.
Peni Hakiwai: It is no good us meeting with the Bishops when we do not agree with each other. We understand what Maori want; they want a Maori as head of the Church amongst the Maori People. If it is not agreed that the Bishop be Maori then we do have a choice as to what sort of Pakeha we want.
Bennett: I am apprehensive that this treasure could be taken from us. At our hui at Rotorua our Bishops and the Pakeha ministers were united in their opinion and we agreed to have a Pakeha as our Bishop. On the basis of our agreement the Bill was drawn up and subsequently passed by the General Synod which agreed to set up the Bishopric of Aotearoa for the Maori People. Therefore I support the motion passed by the members of the Diocese of Auckland in which they agreed that a Pakeha should be the first Bishop so that we Maori could have our separate Bishopric. It is better that we choose to have our Bishopric, even though the head be Pakeha, than remain without a voice.
A T Ngata: This Bishopric was devised for the benefit of the Maori People. We are those who give voice to the thoughts and desires of the Maori People. If the Bishops persist in trampling on the wishes of the Maori then the Church in Ngati Porou will be broken.
Kingi Tahiwi: I hold on to what we decided last year, that the Bishop should be Maori. Do not let us be weak in promoting this objective. Let us stick to our contention. It is not Pakeha wisdom that will establish this Bishopric but the understanding of the heart and the ways of the Maori.
Meihana Durie: Throughout my area my hapu speak with one voice asking that a Maori be the Bishop for the Maori People.
Kahi Harawira: We in the Diocese of Auckland spent a long time discussing this matter. When the difficulties in establishing a Maori in the position were explained, we all agreed that a Pakeha could be head of our Bishopric. We are at one in our thinking that the first Bishop be a Pakeha, one who speaks Maori.
Pine Tamahori: I am pleased with our discussion in which each of us has shared his thoughts. But I am not happy at the way that the Bishops are opposing the desires of the Maori People. It is like killing an octopus. The Archbishop has struck at the thoughts of the Auckland members. If we trample on the wishes of the people at large what will they think of us? Money is one of the important issues around setting up our project. The people will find money to support the project if they are sympathetic. If they feel badly towards us it will be difficult to find money.
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The speeches having been made, A T Ngata moved the following motion, seconded by Hori Tupaea:
‘This hui believes that the first Bishop of Aotearoa should be Maori.’
An amendment was moved by Hori Tane, seconded by Hemi Te Paa:
‘This hui believes that the first Bishop should be a Pakeha fluent in the Maori language.’
In the vote on the amendment, eight were for and nine were against.
The voting returned to the original motion which was passed with nine for and eight against.
The closeness of the vote showed that there was no consensus in the meeting.
The subsequent motions thanked the Wellington Maori chiefs for their hospitality to the members of the Synod.
Afterwards Ngata stood to speak about about his idea of calling a meeting of the Missionary Church at Rotorua. Ngata moved and Wiremu Kingi seconded:
That a hui for the Missionary Church be held in Rotorua in March, 1927, if Te Arawa agree to the holding of the hui there.
This was passed.
On Friday, 6th August, at 10 a.m. the members of the Maori Synod met with the Archbishop, and the Bishops of Waiapu, Wellington, Nelson and Christchurch. There were long discussions between the Maori Synod members and the Bishops. Afterwards the Maori Synod passed the following motions:
1. The members of the Synod are sorry that they could not come to a consensus as to whether the first Bishop for the Bishopric of Aotearoa should be Maori or Pakeha, and if the Bishops see no purpose in prolonging this meeting, they ask this hui to delegate the decision on this matter to the coming General Synod,
2. That the Hon A T Ngata and Rev F A Bennett be the spokesmen to report the business of this hui to General Synod.
Afterwards the Bishops and the members of the Maori Synod met. They discussed at length all the issues relating to this matter. In the end these motions were passed.
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BISHOP OF AOTEAROA
This is the motion passed by the Maori Synod held in Wellington on Friday, 6th August, 1926.
‘This clause replaces the clause concerning the Bishop for the Maori People in the bill passed at the meeting of the General Synod in December, 1925. This meeting of the General Synod agrees that the Archbishop be head of the Maori Church, and that under him there shall be appointed a Maori as Bishop to manage the Maori section of the Church. He shall be called Bishop of Aotearoa. There shall be a Synod with authority to make regulations and he will be President of that Synod under the authority of the Archbishop. That Bishop, along with lay-representatives and chosen clergy, shall be members of the General Synod.’
SYNOD OF THE DIOCESE OF WAIAPU
On Friday, 8th October, the Synod of the Diocese of Waiapu will meet in Napier. Holy Communion is at 10.30 a.m. The Rev Canon Pike will preach.
At 2.30 p.m. the President will deliver his Charge. On the Sunday Archdeacon Brocklehurst will preach at the morning service and Canon Maclean in the evening.
The Monday at 10 a.m the clergy will meet with the Bishop.
On Tuesday at 10 a.m. the Maori ministers and lay-representatives will meet with the Bishop. On Wednesday Captain Watson will speak to the Synod and the Churchwardens,
THE NEW WORLD AND THE OLD.
R[eweti T K[ohere]
In these days people frequently use these words – the new world and the old world; but the real meaning of these words is not often clear. Many people think that the new world and the old are at loggerheads, that the old world is maligned by the new. So some people are zealous to preserve their ways. They say that the young ones sneer at the criticism and guidance of the adults.
Tamahau Mahupuku said that the time of the elders has passed and this century belongs to the young ones, that is, the old world is dying and the new world has begun. One cannot speak of the end of the old word and the beginning of the new world in terms of days or years. The new world began with the coming of the faith to this country. The sun is on the meridian over the new world; the sun of the old world has turned away. If the condition of the Maori People in these days is compared with their state in 1814 it is obvious that that was a different world from this; that was an ancient world, this is a very new world.
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Individuals and the people are progressing; they are not standing still. To stand still is to shrivel and die.
It is not the case that we should strike down the old world so that it dies; what strikes it is time. This generation has been leavened with the thinking, the wisdom, of the Pakeha, and so the old thinking and practices are dying out. In the old world there were the ancient practices and thinking just as in the new world we have the enlightened practices and thinking of the Pakeha.
One cannot label people as being of the old world or the new world because many old people have adopted many of the ways of the new world while the thinking of many young people is still set in the darker world.
To clarify our perceptions of the new world and the old, I set down some of the practices of the old world that are not acceptable in the new.
In the new world there is no tapu (except for the holiness of God); there is no whaiwhaia – witchcraft, no kehua – ghosts, no tohu mate- premonitions of death, no po kai - ?, no po hua - ?, no taniwha – fabulous monsters, not even any nothingness.
In the old world the gentleman is the one who goes to hui and tangihanga; but in the new world such a person is seen as lazy, a pleasure seeker, someone seeking to make a name for himself, a person who is after food. The man who is approved of in the new world is the one who sticks to his work – milking cows, raising sheep, making fences, or looking after his home and his children. This man is looked-up to in the Dominion; the other is regarded as a burden and useless. But the new world does not condemn weeping for the dead, and love and pity, but approves of compassion; but such things should not be allowed to interfere with everyday work.
The new does not agree with the custom of setting aside money and provisions for visitors and preparing for the time when the money and provisions will be used. The new world regards this as a very foolish thing to do. If there is to be giving then let it be separate.
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The custom in the new world is for a child to find their own husband of wife for better or for worse. The new world does not agree that the parents should have the first choice. A true marriage is based on love alone. A suitable husband according to the new world is on who is pure in body and speech and mind; he is hardworking and a provider. A wife should be kind and pure, careful with possessions, and someone who can cook and care for children.
The new world holds that when a young person marries he leaves his parents and sets up a home of his own so that he can follow his own plans and do his own things, and so that he and his wife can live without pressure or apprehension. A cause of dissension is living together in one house. It is the firm conviction of the Pakeha that a man should be earning a living before he marries. That of the old world is that getting a wife comes first and a house comes later, or perhaps doesn’t.
This article began with words about activities which sought to do away with eating and deaths, and the provision of alcoh0l. These may be good to soothe the despising heart, but in the end they bring burdens and troubles. These are not customs suitable for these days which are upon us. Look where the Pakeha is going, what he is heading for; he does not waste time or possessions, and the Pakeha will not wait for us.
The new world does not like the doings of tohunga – they are crafty, perverse and burdensome to people, and ridiculous. The activities of the tohunga are the great enemy of the new world. Those who support what the tohunga do are wicked enemies of the people because what they do returns the people to falsehood. Many tohunga have appeared amongst the Maori People and have troubled the people who have been disturbed. Where are the thoughtful people? How many troubles do we have to beware of?
(To be continued.)
MORE WORK, LESS PLAY.
For many years, Mr Sidey, the Member for Dunedin, has tried to get Parliament to agree to his Bill which would put the clocks back one hour during the summer months so that at 5 o’clock in the evening it would be 4. Under this law, work which now finishes at 5 would finish at 4, that is, 4 is now five. This would mean that there would be more time in the evening for sports. Many people like this law and some have spoken to the Prime Minister asking him to support Mr Sidey’s Bill. The Prime Minister has not agreed and has voted against it. However, the Lower House has approved of the Bill but, as I am writing this article, I have not yet heard whether the Upper House has approved it so that it becomes law. These are the words of the Prime Minister:
‘As I see it, putting back the clocks would mean that there would be more time for sports and leisure activities to benefit our bodies. But my advice to the people is to be less concerned with sports – there has been a great increase in sport – and to be more engaged in work. Many people have urged me to increase the time available for sports but people cannot live off playing games. It is true that sport strengthens the body, but do not forget this, we need to work hard, we need to work at planting, so that we grow things for the benefit of the Dominion. It is perhaps right that you come to ask me to make more time available for sport but in my heart I am anxious. Remember that the price we get for our butter has gone down, as has what we get for our fruit, our meat, and our wool. How are we going to make up for this lost money?’
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TE ARAWA AND THEIR LAKES.
On 27th January, 1926, the Te Arawa Trust Board, that is, Te Arawa, decided to recognise those who had devoted themselves to prosecuting the Lakes Case from the beginning to its completion.
It was agreed that these are the men who should receive gifts :
Wiremu Ereatara
H K Ehau
Te Morehu te Kirikau
Rev F Bennett
Taiporutu Mitchell, Chairman of the Board, was another but he did not consent to be part of the group.
It is right that those named above should be recognised, but I would add the names of Taiporutu Mitchell and W K Wi Hapi, not to have them included in the recognition but they should feature in the explanations of thew work each one named above did.
What contribution did these people make to the Lakes Case that they should be so recognised? Why has Te Arawa not recognised their work?
Wiremu Ereatara
From the hui at Tarewa after the decision of Judges of the Supreme Court:
‘It is possible for Maori people who own the lakes, that is, the bottoms of the lakes, to bring this matter to the Maori Land Court for investigation, taking into account their Maori customs.’
At that time the Tarewa Hui decided to appoint Wiremu Ereatara to gather together the contentions of Te Arawa relating to the Lakes from the records of the Maori Land Court, the decisions of Committees at other hui, accounts of disputes over food from the lakes and over boundaries, carried on by hapu or by members of hapu. Those records were to be laid before the Maori Land Court when the Maori case came before it.
This was an enormous task given the large number of Court documents to be looked at.
For Rotorua alone there were 73 documents.
For Maketu 21
For Te Taheke 3
For Taupo 22
This explains why setting out the basis for the Te Arawa Case was such a huge job. Although he was compensated at the time he was working, it is right that he is recognised by Te Arawa given the fruits of his endeavours.
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H K Ehau
He was Wiremu Ereatara’s companion in researching the lakes and it was he who laid the results before the lawyer and explained some Maori customs relating to the Lakes so that the lawyer knew how to proceed according to the laws.
Te Morehu te Kirikau
This was the man who made every effort to press forward with the Lakes Case at a time when Te Arawa had no desire to contend with the Government for authority over the Lakes, at a time when Bennett was more and more engaged in controversy with the Rotorua Fishing Association. Te Morehu te Kirikau with Ngati Pikao embarked on the case in 1907 until in 1909 Te Arawa at last joined in the Lakes Case. At last all Te Arawa was united although many were still thinking about what their Pakeha friends were telling them – that it was a waste of money. Te Morehu devoted his energy to getting Ngati Pikiao to raise money, and in 1908 Te Morehu and his hapu had £350 with which to launchthe case. Subsequently it was he who continued to raise money to continue the case for the Lakes until it was successful. It is right that he should be included in Te Arawa’s generosity.
Rev F Bennett
At last we think about the Father of the Te Arawa Lakes Case.
This is what I would say about Bennett as my thoughts go back to the beginning of the Te Arawa Lakes Case. Previous editions of Te Toa Takitini contained accounts of the prosecution by the law of Te Manihera Tumatahi for fishing without a licence. This was the beginning of the battle between Rev F Bennett and the Rotorua Fishing Association which went on from November 1907 until 1909. This was a major battle as each side brought forward their legal arguments. It was an important struggle during which Bennett put forward the claim that the fresh-water lakes belonged to the Maori and not to the Pakeha. They were not like the sea waters which provided pathways for everyone. His claim was presented to the Government and referred to the Treaty of Waitangi, the Law relating to hot springs, and the Game Act. Deep discussions around this conflict awaited future clarifications. The important things is that as a result of his presentations to the Fishing Association and the Government, the Government gave the Te Arawa Council 20 fishing licences for one shilling each at a time when an Annual Licence cost one pound. With such a strong recognition the Lakes Case got under way. From the time Bennett lived in Rotorua he ran the Lakes Case. Although the lawyers said that there was no basis for the Maori case for the Lakes
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he did not become weary or discouraged. Right up to the time he was moved to Hastings his mind was on the Lakes Case. At last it has come ashore, and therefore it is right that this man is thanked and that he gets something from the small food basket of his kuia, Whakaotirangi. [cf Nga Pepeha 2319]
There is more to come.
Raimona Heretaunga
Whakarewarewa
27th June, 1926.
WHANGANUI AND TE. ARAWA
The Maori invited to help with the Exhibition came from Whanganui and Te Arawa. Their performances were excellent and the Concert Chamber was full every time they were on. The newspapers said: ‘There has never before been in Auckland a performance so good and beautiful.’
Congratulations, Whanganui. You have our heartfelt thanks for fine performance and for your commitment to our endeavours.
Thank you also to the organisers of the Exhibition for your wonderful welcome to the Maori group. Our group is grateful to the organising committee, to the teachers at Queen Victoria School and St Stephen’s School, and special thanks go to the the Rev Coats, the manager of the Exhibition, and his wife. Thank you for your kind hospitality to the young Maori people; they will not forget you both.
CHURCH MEETING AT MOHAKA.
The members of the Area Synod of the Archdeaconry of Hawkes Bay are asked to meet at Mohaka on Saturday, 18th September,
W W Waiapu
President.
TE TOA TAKITINI.
The printing of our paper has been moved to the office of the ‘Hawke’s Bay Herald’ in Napier. There are two reasons for the move. 1. To be close to the Diocesan Office which holds the registration papers of Te Toa Takitini. 2. It is much easier to pay for the printing in Napier. It is more than five pounds cheaper.
One of the reasons for the late arrival of the paper is the unfamiliarity of the printers. But the main reason is the absence of the Editor in Auckland working with the Church Exhibition.
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LAKE TAUPO.
On 21st July, Ngati Tuwharetoa met with Sir Maui Pomare and the Hon A T Ngata. They crowded into Sir Maui Pomare’s office for the welcome before moving to the office of the Secretary to the Minister of Maori Affairs. Here they confronted the broad range of issues that had brought Ngati Tuwharetoa to Wellington, issues about their lake, Taupo.
For ten minutes the country’s strong man, A T Ngata, summarised every aspect that will facilitate Ngati Tuwharetoa’s dealings concerning their lake. Two of Te Arawa’s strong leaders were present, Tai Mitere and Keepa Ehau, along with Te Raumoa. My friends, although the presentation of the issues was compressed it was not without laughter. How did Ngata manage to keep on speaking while still laughing? All the clauses expressing the wishes of the Maori concerning their lake had been set out for approval by the Minister. Tuwharetoa want three thousand pounds a year set aside for their lake alone. There should be separate payments for Waitahanui River and Tauranga River. We all know that this is a tough matter and it may not be agreed to but the loud pealing of the degrees MA, LLB, in the ears of the Minister of Maori Affairs will certainly make him give in to all Ngati Tuwharetoa’s requests. I speak the truth when I say that my thoughts go back to the time when I travelled around the country trying to break Ngata’s neck and defeat him so that I, this ignorant person. could become spokesman for the people in Parliament. Had I been elected the people would probably have been all at sea! Secondly, we would not have this settlement on Lake Taupo which will soon be concluded. One person from Ngati Tuwharetoa asked for the matter to be brought for settlement to the Maori association at Ratana. The member of the Upper House stood and said, ‘I cannot agree that the Association of the Maori People of this country is at Ratana because most of Ngapuhi are my supporters.’ Afterwards the Minister stood and said, ‘This matter must be settled here. It cannot be taken to Ratana.’ The Minister agreed to the three thousand. As for the rivers, he would set up a commission to determine the amount appropriate for those rivers. Afterwards all of us gave three cheers for the Hon Apirana Ngata. There were three cheers also for Te Arawa and the Minister’s Secretary. On the 21st the gathering signed the agreement. Te Arawa called upon everyone to stand. One Tuwharetoa chief did not stand. However, when it was signed by Te Heuheu he supported it. The Minister signed it on the 26th.
All the provisions regarding the Lake will soon be widely known. When the Tuwharetoa Board meets all the arrangements between the Maori and the Government will be published. However, Editor, I end my account here and send it as a gift to Te Toa Takitini for him to take to the marae on which his feet take a stand. Editor, the Catholics do not cease to remember and to honour the Hon A T Ngata, the Hon Sir Maui Pomare and their child, Te Raumoa. May God guide them. God save the King too.
Taite Te Tomo
Box 114
Kakariki
Halcombe
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A NURSE FOR TAMATEA COUNCIL.
A Blessing for Whanganui.
Tamatea Council has obtained a permanent nurse for themselves. This nurse has qualifications in general nursing and midwifery. She is working under the authority of the Department of Health but some of that authority has been delegated to the Tamatea Council.
The people of this Council area are working on projects to provide this nurse with a car so that she can visit Maori villages throughout the Tamatea Council district.
There were so many good reports of the performances by the Whanganui Group that went to help with the Church activities in Auckland that the group was invited to come to Hawkes Bay to perform for four nights. The takings, after expenses, will be divided between two Whanganui projects, the tennis tournament at Easter and the Tamatea Council Nurse. Because Whanganui were so grateful for the hospitality provided by the remnant of Heretaunga to them, and the purpose of the visit to Heretaunga was so clear and good, Takarangi and all his family stood and declared that all that was raised by this activity should go to help with this important work to benefit the sick throughout Heretaunga. This generosity means that the Nurse will have a new car.
Blessings upon Whanganui who came to help us. Your exertions have been repaid because by travelling the land you have been able to achieve what you came to do. Our Nurse now has her car. The Scripture says: ‘Cast your bread upon the waters and after many days it will return to you.’ [Ecclesiastes 11.1]
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AN ARTICLE ABOUT THE DEATH OF BISHOP PATTESON, 20th SEPTEMBER, 1871.
By Bishop Leonard Williams.
A letter from one of his friends, the Rev J Atkin, who did at the same time.
1 This was written to his father on the day the Bishop died. On board the Southern Cross, 20th September.
‘This morning our ship is not many miles from the lee side of Nukapu. This is a small island, perhaps twenty miles north of Santa Cruz. At 11.30 a.m. we were closer, about three miles from the island. There were four canoes out sailing, but it was as if they were afraid of us because they did not come near. The Bishop gave instructions to launch the boat and row to them. When we were all seated in the boat the Bishop said, ‘Let us take some things for when we land as gifts.’ When these had been fetched, we rowed towards those canoes, but they did not paddle to us. It was as if they were in two minds as to whether to paddle away or what. They knew the Bishop and when he said that we should all row to land they agreed. We rowed to part of the reef, not a mile from the island. There we met two canoes, making a total of six. The people on land urged us to pull the boat over the reef, but we did not agree. Then the Bishop got into one of the canoes containing two men. They paddled on for perhaps twenty minutes. Two canoes accompanied them; they carried the two chiefs of the island, Taula and Motu. Men got into the water and hauled the canoes from the shallow water on the reef to the deep water beyond. Then they paddled to the island. We saw them reach the shore and then they disappeared. There were four of us in the boat – Tipene Taroaniara, Hoani Nonono, Hemi Minipa and I. The Bishop had been on land for perhaps half an hour and we thought that soon he would return. The boat was drifting there along with the canoes and we tried to talk to them. Suddenly one of them in one of the canoes stood up with a sling in his hand and called out, ‘Is that what you want?’ He seized an arrow and slung it. Then the others threw their arrows from the other canoes. Then we rowed so that their missiles could not reach us. But Tipene, Hoani and I were wounded. Tipene was wounded six times, once very badly. Hemi, by ducking and lying down avoided being hit in the chest. The injuries to Hoani and me were minor
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and we did not give any thought to the arrows being smeared with poison. We had outdistanced the canoes and hoisted the sail and reached the Southern Cross. We returned with Bongard, the ship’s mate, and the boat crew, and we carried guns, to fetch the Bishop. The tide was flowing but the water was not yet deep enough over the reef for the boat to cross; however we floated beyond it and observed those on shore with telescopes. When it reached half past four we were able get over the reef and to paddle carefully towards the shore. Then we saw a drifting canoe with no-one on board. When we rowed to that canoe we found that it was as we had thought. There on the canoe was the body of Bishop Patteson, covered in a native cloak. When we took the body on board the boat there was shouting on land. No-one troubled us, but we left the canoe and some men came to fetch it. On the body lay a palm branch with five knots tied in the leaves. We puzzled over the significance of this. We inspected the wounds and found that there was no interval between his being clubbed and his death. Nothing had been done to his body except that his clothes had been taken; the shoes and stockings were left.
The Bishop had visited this island many times before. The people seemed fine and were friendly. We landed there last year. The boat lay on the sand for one hour while the Bishop sat with the people in the village. During those years the practice was that the canoes would come out three of four miles and the people would climb on board the ship; there was never any malice. But we now know the cause of what they have just done. Perhaps a ship came there, the people on board became violent and some of the island’s people were killed, and therefore any Pakeha coming afterwards had to be killed. We learned this from things we discovered and heard in all the places we visited.’
Seven days afterwards the Rev J Atkin was taken from us. At dawn, Tipene died. Hoani’s wound was slight and we left him at his own island of Motu where is is probably still living.
2 This is another letter from Rev J Atkin to his mother. It was not finished.
21st September, 1871.
Dear Mother,
It is impossible to convey to you our great sadness at our treasure being taken from us. Our Bishop was clubbed to death by the people of Nukapu yesterday. We took his body and it has now been consigned to the sea. He alone
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went ashore. None of us saw his death. We climbed back on board the boat. Tipene was seriously wounded. He may not live. Hoani and I were also stuck by arrows and received minor wounds. Our young men are in deep gloom and the captain of the ship, Jacobs, is suffering. Brooke is suffering but he is continually caring for our wounds and is not at present engaging with his great sadness.
We are still grieving, but why are we continuing to grieve when he has gone to his rest? He died working for his Lord – the work that he did while he lived. This kind of death is dreadful – very hard for the ear to take in. He lived a life of peace, he will know peace in death, even though he was struck down cruelly. He did not see any sign of malice or show sign of pain – he looked as if he was sleeping, weary but intrepid. Alas, how many are suffering because of his death? How will this work of spreading the Gospel continue now that he has gone? God alone knows; it was he who took him. His ways are not the same as ours. Seeing people who do the work of God on earth taken away makes one think. Perhaps we make too much of the part people play in the work o f Christ. What God requires is that people are like Christ. Work means little; it is what people do: it is arranged that they work until they are mature and eventually get old.
Tipene is in much pain sometimes. One of the arrows penetrated his chest and broke there; it could not be removed. Hoani’s wound is in the right shouilder; mine is in the left. We are both weak at present. But our wounds are nothing. What is giving us anxiety is that we do not know if the arrows were coated with poison. I think it is not too bad but we don’t know for sure. The main thing that inspires me to get better is the thought of you all at home. But if it is God’s will that I die then he will give you courage to face it and will also bring you some good out of the sadness.
Saturday 23rd.
We all seem to be well. Tipene is strong; he is sleeping well and his spasms of pain are short. There have been strong winds yesterday and today; that pleases us but it is difficult to write because of the wallowing of the ship. Brooke and Eruera Wogale are both ill with shivering. Brooke’s illness is partly grief. He has slept for much of this day and will perhaps be better for it.
The letter ends here. It was not completed before the writer also died.
