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KAIHU THE DISTRICT NORTH RIPIRO WEST COAST SOUTH HOKIANGA

HISTORY AND LEGEND REFERENCE JOURNAL

SIXTEEN

CHURCH’S-SCHOOLS SUPPLEMENT PART SIX…

1800-1900…

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CHAPTERS CHAPTER ONE WESLEYAN MISSION HOUSE, MOUNT WESLEY 1854 PAGE 4 CHAPTER TWO NORTHERN WAIROA PAGE 15 CHAPTER THREE SOURCES/BIBLIOGRAPHY PAGE 41

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Note: Please remember that Kaihu or Whapu is the name given to the area at the mouth of the Kaihu River now known as Dargaville. Opanaki was the name of the area known as Kaihu today. The change was made towards the end of the nineteenth century.

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1 WESLEYAN MISSION HOUSE, MOUNT WESLEY 1854

MANGAWHARE IN FOREGROUND FROM MOUNT WESLEY

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As early as the 1840’s James Buller had recommended relocating the Kaipara mission station to a more central place. While in the 1830’s the greatest concentration of Maori was in the immediate vicinity of Tangiteroria, by the 1850’s the bulk of the Maori population had moved to the Kaipara heads area. In early 1854 Buller established his new mission station at Mt Wesley, just south of Dargaville, to enable him to have greater contact with the bulk of the Kaipara population located nearby. A decline in Buller’s health led to his removal to Auckland in late 1854 and the Mission station was leased to a merchant. He had achieved a great deal in his fifteen years in the Kaipara. Some 400 of the 880 Maori population of the Kaipara were nominally Christian and there were good attendances at the mission preaching places and schools. Buller’s replacement in 1856 was William Gittos.

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DESCRIPTION: DARGAVILLE FROM MOUNT WESLEY, CIRCA 1910S. PHOTOGRAPH TAKEN BY ARTHUR NORTHWOOD. ID: 1/2-024652-G

~5~ NOTES FOR MT WESLEY

Controversial news from papers past highlights the change of the Mount Wesley Mission house as a place of worship to a trading post. This happened about twelve months from the time Buller had built a homestead and chapel on land obtained from the local people the area then known as “Auroa”. From the following news clips it is obvious that Hastings Aitkin’s an early settler and trader who had originally purchased the Mangawhare block is upset that the original purpose of the Mission Station has now been changed and has brought to the area more competition in the world of commerce which in turn competes with his own business and turn over. In 1876 Mount Wesley was bought by Mr E Mitchelson with land set aside for the community’s cemetery. At a later date W. A. Marriner took over the gum store and home. The gum store was burnt down in 1896.

~6~ THE WARDENS OF THE HUNDREDS DAILY SOUTHERN CROSS, VOLUME XIV, ISSUE 1025, 24 APRIL 1857, PAGE 3

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~8~ MOUNT WESLEY DAILY SOUTHERN CROSS, VOLUME XIV, ISSUE 1027, 1 MAY 1857, PAGE 3

Note; Ahu Ahu Kaioha could be where the mission house was at Waimate.

~9~ DAILY SOUTHERN CROSS, VOLUME XIV, ISSUE 1030, 12 MAY 1857, PAGE 3

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~ 11 ~ EXTENSION OF RESIDENT MAGISTRATES JURISDICTION DAILY SOUTHERN CROSS, VOLUME XIV, ISSUE 1063, 4 SEPTEMBER 1857, PAGE 3

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~ 13 ~ WELLINGTON INDEPENDENT, VOLUME XXI, ISSUE 2334, 13 MARCH 1866 ANOTHER FATAL GUN ACCIDENT DAILY SOUTHERN CROSS, RŌRAHI XXVIII, PUTANGA 4592, 13 HARATUA 1872

~ 14 ~ NORTHERN WAIROA DAILY SOUTHERN CROSS, VOLUME XXXII, ISSUE 5235, 22 JULY 1876, PAGE 2

FIRE AT KAIPARA AUCKLAND STAR, VOLUME XXVII, ISSUE 18, 22 JANUARY 1896, PAGE 5

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2 NORTHERN WAIROA TANGITERORIA MISSION HOUSE THE GOOD TEMPLAR’S

ABOVE: A VIEW FROM ACROSS THE NORTHERN WAIROA RIVER TOWARDS TANGITERORIA: REV JAMES BULLER’S HOUSE IS ON THE RIGHT-HAND KNOLL, OTHER BUILDINGS TO THE LEFT. SEVERAL MAORI ARE STANDING ON THE BANK IN THE FOREGROUND AND OTHERS ARE ROWING A LARGE CANOE.

~ 16 ~ MAORI DEEDS OF OLD PRIVATE LAND PURCHASES IN NEW ZEALAND, FROM THE YEAR 1815 TO 1840, WITH PREEMPTIVE AND OTHER CLAIMS Deeds—No. 332 TANGITERORIA BLOCK, RIVER WAIROA, KAIPARA DISTRICT Te Warau, Kaipara, New Zealand, November 17, 1836. 1836. 17 November. Kaipara District. Tangiteroria. Know all men by these presents that I Tirarau Chief of a part of the Tribe called Te Uriohau and residing at Mangakahia on the Wairoa River have this day sold and delivered up to the Wesleyan Missionary Society and to their agents or assigns to have Wesleyan Mission. and to hold from this day henceforth and for ever the parcel of land situated on the banks of the said Wairoa River, Kaipara known by the name of the Tangiteroria and bounded on the Boundaries. [400 acres.] South West and North West by the aforesaid river Wairoa, on the South by a line running from the mouth of a creek called Moengaweke to a place called Te Haumi, and on the North East by a line running from Waikaruhi to Pehirau for and in consideration of the following payment, viz. £20 Sterling, 10 Blankets, 10 Shirts, 10 Trousers 48 yds. Print, 4 bars Soap, 5 lbs. Tobacco, 50 Pipes, 10 Combs, 5 Scissors, 100 Fish hooks, 10 Felling axes, 20 Hatchets, 15 Hoes, 5 adzes, 14 Spades, 2 Iron Pots, which articles I have this day received from the Revd. James Wallis, Wesleyan Missionary, as witness my hand. Witness— George Stephenson. E. Meurant. Wiremu. Sd. Tirarau. Paikea. James Wallis, Resident Missy. True Copy. H. Tacy Kemp. No. 389d.O.L.C. A True Transcript of Certified Copy of Original Deed H. Hanson Turton.

~ 17 ~ MORE CHURCH NEWS FROM PAPERS PAST WAIPU LITERARY ASSOCIATION DAILY SOUTHERN CROSS, VOLUME XXXII, ISSUE 5282, 16 SEPTEMBER 1876

~ 18 ~ NORTHERN WAIROA DAILY SOUTHERN CROSS, VOLUME XXXII, ISSUE 5286, 21 SEPTEMBER 1876

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THE GOOD TEMPLAR’S LODGES NORTHERN WAIROA PIONEER, NO 86, AT ARATAPU STAR OF TE KOPURU, NO 87 AT TE KOPURU KAITANGA AT THE KAIHU FLAX MILLS ON THE KAIHU RIVER On the Northern Wairoa the Temperance movement appears to have been at its most strongest about 1876 - 1880 and then as the conventional churches and other friendly societies were established the movement seems to have almost disappeared by about 1890. The movement certainly made the public aware of the evils of alcohol and the movement also gave females the opportunity to voice their opinions which would eventually lead them to be the first women of any nation to be able to vote. Hotels were licensed under a new act, sly grogging became outlawed and it became law that licensed premises could not sell grog on Sundays. Note: The following gentleman was obviously a keen follower of the Temperance and other friendly societies.

MR. T WEBB Mr. Thomas Webb, J.P., Coroner, Aratapu, was born and educated in Staffordshire and was the cousin of my Great Grandfather William Webb from Arapohue. In 1863 he came to New Zealand by the ship “Gertrude,” and engaged in farming on the Kaipara. His father, Mr. Thomas S. Webb, was coroner before him; he succeeded him in 1889 and was made a Justice of the Peace for the Colony at the same time. He was a member of the licensing bench and school committee. Mr. Webb was very interested in the temperance movement, having been district chief ruler of the Auckland Rechabites, and also president of the Aratapu Mutual Improvement Society and Band of Hope. Mr. Webb married a daughter of the late Mr. J. B. Massey, at one time Government engineer, and had two daughters and one son. BELOW: GOOD TEMPLAR’S, AROUND 1873 WITH THEIR TRADITIONAL COLLARS.

~ 21 ~ The first lodge in New Zealand was set up at Invercargill in 1872, and the Templar’s spread quickly to provincial centres. These members were probably in Whanganui, about 1873. As can be seen, the Templar’s included women among their members from the beginning. INTERNATIONAL ORDER OF GOOD TEMPLAR’S The Independent Order of Good Templar’s (since changed to International) originated in Central New York in 1852. The honour of introducing the Order into New Zealand is due to Brother the Rev. B. J. Westbrooke, a minister of the Primitive Methodist Connexion, who, on his emigration from England obtained a commission from Bro. J. Malins, G.W.C.T. of England, to act as deputy for New Zealand. Upon his arrival in Invercargill he set about the work of organizing a lodge of Good Templar’s. He succeeded in securing a sufficient number of signatures to an application for a lodge charter, and on September 9, 1872, sixteen gentlemen assembled for the purpose of being constituted the “Southern Cross” Lodge No. 1, I.O.G.T., New Zealand. Sister Mrs Westbrooke was also present and assisted in the ceremony. Those who thus took upon themselves the Templar's vows were—Bros. Gibson, Nicholson, McMillan, Hay, J. R. McKay, Ribston, McEwan, McIntosh, Crack, Bonthorn, Ross, Gramson, A. McKay, Green, Wood and McLean. Brother McLean was chosen the first W.C.T., and Brother D. Bonthorn first W. secretary. Their organization was noticed in the local newspapers and thus heralded through the Colony, which, together with the frequent notices of the Order's progress in Britain, read in the various Home papers, caused interest to be taken in the Movement. There were already a few in the Colony who had joined the Order before they left their native land for New Zealand, and the news that a Lodge had been started in Invercargill revived their love for the Order. In Dunedin two Brothers, Robert Greig and David Wilson, got up an application for a charter, which was rapidly signed and granted by Bro. Westbrooke. On receipt of the charter a meeting was called for October 30, 1872, and attended by seventeen persons, male and female, who were initiated members of the Order by Brothers Greig and Wilson. Bro. J. W. Jago, who had for many years been a devoted advocate of the temperance cause, was chosen Worthy Chief Templar of Lodge Pioneer of Dunedin, No. 2, and Bro. J. James, W. secretary. Bro. Greig was recommended as Lodge Deputy, and to the credit of its members, Dunedin has never permitted the Lodge to close its doors. From that date the cause went forward with surprising success. Lodges were constantly springing into being in the smaller towns and country places, until in a very short time the I.O. G.T. became one of the most popular organizations in the province. In the North Island the first movement in favour of the Order was made in Wellington. Brother Mackune had arrived and almost immediately issued the first Charter. On May 30, 1873, he instituted “Lodge Pioneer” Bro. F. H. Fraser was the first W.C.T., and Bro. Henry Budden, secretary. On the same night he also instituted the “Star of Wellington” Lodge. The “Pioneer” members decided on Monday for their night of meeting, and the “Star of Wellington” fixed Thursday for their meetings to be held. All down the years these two Lodges have never closed their doors, on Monday and Thursday a Lodge session being held. The Order caught on and in a very short time there were in Wellington more Lodges than nights in the week.

~ 22 ~ The origin of the first Lodge in the City of Auckland was the result of a visit to that place of Bro. Hobbs, of H.M.S. Dido. This brother had been commissioned by Brother Westbrooke to organize Lodges where opportunity offered. He succeeded in inducing some of the temperance men of the city to combine for the formation of a Lodge of the I.O.G.T., and Pioneer Lodge was instituted under promising circumstances on July 23, 1873. In this way the Order was well established from south to north in less than a year from its introduction. The membership soon ran up to several thousands. There was no lack of ardour on the part of our good Brothers on whom fell the responsibility of directing affairs. There was no shrinking from severe and selfsacrificing duties. There were no railways in those days and steam communication a poor foretaste of what we now possess, yet the work went on in spite of difficulties and received all the supervision primitive conditions would allow. The want of a Grand Lodge as a centre of action and direction was soon felt. Provincial Grand Lodges were formed at Dunedin, Auckland and Nelson. These were superseded by the opening of a Grand Lodge for New Zealand, which was constituted on September 29, 1874, in the Forrester's Hall, Christchurch. Brother B. J. Westbrooke, S.D.R.W.G.T., took the chair, forty-six representatives of subordinate Lodges being present. After the Grand Lodge degree had been conferred on these, the election of officers was then proceeded with; G.W.C.T., Bro. S. P. Andrews, Christchurch. G. W. C. T., Bro. J. A. D. Adams, Dunedin. G. W. V. T., Bro. D. C. Cameron, Dunedin. G. W. secretary, Bro. W. T. C. Mills, Christchurch. G. W. treasurer, Bro. John Caygill, Christchurch: Assistant secretary, Bro. W. Smith, Christchurch: G. W. Chaplain, Bro. S. McFarlane, Christchurch: G. W. Marshal, Bro. W. Carr, Dunedin: G. W. Guard, Bro. J. Donaldson, Timaru: G. W. Sentinel, Bro. W. Kerr, Avonside: G. W. Messenger, Bro. J. W. Carter, Christchurch. The following is a list of the Grand Chief Templars. The same year appears twice in some cases during the period of the two Grand Lodges. Bro. S. P. Andrews, Christchurch (1874): Bro. J. A. D. Adams, Dunedin (1875): Bro. John W. Jago, Dunedin (1876-7-8): Bro. Rev. Samuel Edgar, Auckland (1878): Bro. Sir William Fox, Wellington (1879): Bro. the Rev. Thomas Roseby, LL.D., Dunedin (1879-80): Bro. William Johnson, Wellington (1880): Bro. John Harding, Waipukurau (1881-2): Bro. J. T. Smith, Christchurch (1882): Bro. John Jenkins, Auckland (1883): Bro. J. A. Efford, Christchurch (1883): Bro. J. Edwards, Wellington (1884-5): Bro. Chas, G. Hill, Auckland (1885): Bro. T. W. Glover, Auckland (1888-9-90): Bro. R. N. Adams, Dunedin (1891-2-3-4): Bro. the Rev. E. H. Taylor, Thames (1896-1906): Bro. D. C. Cameron, Dunedin (1907-8-9-10): Br. G. W. Andrews, Ashburton (191112): Bro. A. B. Thompson, Wellington (1913-1914): Bro. T. H. Dalton, Dunedin (1915– present G.C.T.). The Order continued to grow, and in 1876 there were over 7,000 members in New Zealand. A few years later came a division in the Order over what was known as the Colour Question, and there were two Grand Lodges working in New Zealand for several years. The question was, however, happily settled, and on January 19, 1888, in Wellington, the Lodges became united. At this Session, Bro. T. W. Glover was elected Grand Chief Templar, and Bro. D. C. Cameron, Grand Secretary, a position he held in the Order for a period of thirty years. Unfortunately, about 1900 there came a falling off in the membership, and the coming of the Great War made great inroads in our ranks. Over fifty per cent of the Brothers went on active service, a record possibly held by no other Order in the Dominion. However, it is pleasing to be able to record that the Lodges have taken a new lease of life; old Lodges are being re-opened and new ones being formed. The Order is looking with great hope for the future. Juvenile Work: The I. O. G. T. makes a special effort to secure for the children a proper training of the more elementary principles of total abstinence. The Juvenile Department has been and still is the means of doing

~ 23 ~ a good work. Every Lodge is supposed to have its Juvenile Temple. The difficulty is to find suitable superintendents who have the time at their disposal. Still, those who give their services are amply rewarded. Personal: This brief outline of the Order in New Zealand would be incomplete did we omit reference to the great service rendered the Order and cause in the years that are passed, by such veterans as Sir William Fox, the first representative to the I. S. Lodge, J. W. Jago, J. A. D. Adams, P. G. C. T.'s—R. N. Adams, E. H. Taylor, T. W. Glover, G. W. Andrews, J.P., W. Johnston, W. T. Bond, J.P., Sister Mrs. C. Cameron, Sister Mrs. M. A. Gunnell. Also Bro. George Petherick, J.P., for about twenty year’s secretary of the Grand Lodge. The great mission of the Good Templar as set out in its Platform may be summed up in very few words. It is simply: 1.—to take the people from the drink by means of the Total Abstinence Pledge and the protective associations of the Lodge Room. 2.—to take the drink from the people by the process of legislative enactment and the faithful enforcement of liquor prohibition. 2

2 SOURCE: G. PRICE

~ 24 ~ LEFT: REV. R. T. HADDON MAORI CHIEF, METHODIST MISSIONER AND ELOQUENT PROHIBITION ADVOCATE

A MAORI VIEWPOINT It is said that in the early days of settlement in New Zealand, a Maori who had become intoxicated was placed in the stocks. A notable citizen passing inquired the cause of his being there. The Maori replied, “You put me here for being drunk, but you let the man who sold me the stuff that made me drunk go free. Why?” The incident is depicted in the illustration below. The question asked by the Maori still remains with us. “Why do we arrest the drunkard and punish him, and license the sellers of intoxicating liquor that makes men drunk?”

OTHER FRIENDLY SOCIETIES IN NEW ZEALAND BEGINNINGS Friendly societies, which provided financial help when a family’s male breadwinner suffered sickness, accident or death, emerged among British working men in the 18th century. The industrial revolution created a need for such societies. ALL AT SEA New Zealand’s first friendly-society lodge was established in Nelson, by nine passengers from the Martha Ridgway who had held meetings in the ship’s long boat en route to New Zealand. Four days after arriving in April 1842 they formally set up the Loyal Nelson Lodge of the Manchester Unity Order of Odd Fellows. Members of British lodges brought the idea to New Zealand. The first lodge (of the Manchester Unity Order of Odd Fellows), was formed by new immigrants in 1842. Within a decade the order had lodges in all the main centres except New Plymouth, and by 1879 it had 113 lodges and over 8,000 members. Other orders sprang up, including: 

The Ancient Order of Foresters, which had its first court in 1861 and by 1879 had 74 courts and 4,525 members 

The Independent Order of Odd Fellows, from 1862, with 22 lodges and about 500 members in 1879

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Three temperance societies – the Independent Order of Rechabites (1863), the Independent Order of Good Templar’s (1872), and the Sons and Daughters of Temperance (1871), the last two from the US 

The Hibernian Society, which began when a member arrived from Melbourne in 1869 to spread the idea among Catholics, and had 23 branches and some 800 members in 1879 

The Ancient Order of Druids, which first appeared in 1876, and spread fast in the 1890s.

~ 25 ~ By 1901 friendly societies had 41,236 members – 15% of all adult males. The societies’ support for members in the influenza epidemic and the First World War led to a rise in the 1920’s, and by 1938 there were 113,709 members. MEMBERSHIP Friendly societies emerged in the main cities before expanding into small towns. Members were the skilled, the semi-skilled and the self-employed. New members had to be between the ages of 16 and either 40 or 45, and were subjected to a tough investigation to ensure they were of moral character and sober habits. They had to be Christian and in good financial standing, and swear allegiance to the Crown. Sectarianism and politics were excluded from lodge discussions, although the Hibernians eventually supported Irish nationalist aspirations. SICKNESS AND DEATH The societies’ main role was to provide for their members in times of illness and death. If a worker fell ill, he would receive support of up to £1 a week. To assuage his fears of a pauper’s funeral, his funeral, coffin, plot and headstone were paid for. Most lodges had separate funds to support widows and orphans, and in the early 20th century they introduced medical benefits. Lodges contracted a doctor to provide free medical consultation for families – which became a more significant attraction than the sickness benefit. At the same time friendly societies joined together to operate pharmacies. By 1931 there were 31 United Friendly Society pharmacies with 50,000 members. GOVERNMENT ROLE Due to the societies’ role in providing welfare, the government quickly became interested in them and established a registrar of friendly societies. The registrar pushed for contributions to match expected payouts, and for small lodges to centralise their funds. By the 1920’s most societies had followed these recommendations. The Social Security Act 1938, providing for unemployment support and state medical benefits, challenged the societies’ role, and membership fell to 77,134 in 1948. Instead the societies moved into life and pension insurance, home finance and holiday cottages. In 2009 there were 107 traditional friendly societies (excluding organisations such as workingmen’s clubs), with 26,116 members. RITUAL AND BROTHERHOOD In their use of passwords, initiation rites and hierarchy, friendly societies imitated the Freemasons. Rank was reflected in embroidered aprons, collars and badges. After the formal business, members retired to the “hearth circle” for drinking and singing. From the 1880s many lodges built their own halls (although often at the cost of the lodge’s solvency), and held smoke concerts, banquets, anniversary dinners and inter-lodge competitions. Friendly-society members paraded their regalia on public occasions.

~ 26 ~ WOMEN AND CHILDREN The temperance lodges included women because of their special interest in prohibition, and in 1876 the Rechabites set up a separate female “tent”. The 1890s suffrage movement led New Zealand to break with British tradition in establishing women’s lodges of equal status with men’s. In 1894 the Foresters opened two courts for women, and the other orders followed. But in 1900 there were only 142 women in friendly societies. In the 1910’s there was a move to allow women into male lodges, which caused some initial conflict – but by the late 1930’s nearly all city lodges were mixed. Those few women who joined were usually single workers who left after marrying. The traditions of the societies kept them strongly male. NEWS FROM PAPERS PAST FOR SOME OF THE FRIENDLY SOCIETIES BE JUST AND FEAR NOT. DAILY SOUTHERN CROSS, VOLUME XXXII, ISSUE 5195, 6 JUNE 1876

NORTHERN WAIROA DAILY SOUTHERN CROSS, VOLUME XXXII, ISSUE 5257, 18 AUGUST 1876

~ 27 ~ DAILY SOUTHERN CROSS, VOLUME XXXII, ISSUE 5263, 25 AUGUST 1876

DAILY SOUTHERN CROSS, VOLUME XXXII, ISSUE 5286, 21 SEPTEMBER 1876

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~ 29 ~ COUNTRY NEWS NORTHERN WAIROA DAILY SOUTHERN CROSS, VOLUME XXXII, ISSUE 5312, 21 OCTOBER 1876

~ 30 ~ THE LICENSING QUESTION AT KAIPARA AUCKLAND STAR, RŌRAHI VIII, PUTANGA 2267, 11 PIPIRI 1877, PAGE 3

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~ 32 ~ GOOD TEMPLARS V. MR. DARGAVILLE AUCKLAND STAR, VOLUME XII, ISSUE 3528, 26 NOVEMBER 1881

~ 33 ~ AUCKLAND STAR, RŌRAHI XII, PUTANGA 3526, 24 WHIRINGA-Ā-RANGI 1881 IMPORTANT RESOLUTIONS MARLBOROUGH EXPRESS, RŌRAHI XXXIV, PUTANGA 120, 26 HARATUA 1899

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~ 35 ~ HISTORY OF THE WESLEYANS AND CHURCH MISSIONARY SOCIETY’S IN NORTHLAND: 1703 – 1791

LEFT: METHODISM WAS FOUNDED IN ENGLAND BY JOHN WESLEY ABOUT 1740 AND IT IS ONE OF THE YOUNGEST IN THE SISTERHOOD OF THE PROTESTANT CHURCHES.

The forces which had led to the foundation of the CMS were also at work within Wesleyan Methodism, and in 1816 the Wesleyan Methodist Missionary Society (WMS) was formally constituted. One of Marsden's friends, Samuel Leigh, was the founder of the first Wesleyan Methodist circuit in Australia. At Marsden's suggestion Leigh went on a voyage to New Zealand in 1819 for the sake of his health. Enthusiastic about the potential for missionary work in New Zealand, Leigh on his return to England campaigned vigorously for a Wesleyan mission to be commenced. The secretaries of the WMS were reluctant, for their resources were over-committed, but when Leigh resorted to a personal campaign for support the response was encouraging, and the Wesleyan Methodist Annual Conference authorised the opening of the new field, appointing Leigh "General Superintendent of Missions to New Zealand the Friendly Islands". In the instructions given to him and other Wesleyan missionaries, evangelistic work received a higher priority than any "civilising mission". Samuel Leigh arrived back in New Zealand in January 1822. He was joined during 1823 by the Rev. William White, formerly a cabinet-maker, the Rev. Nathaniel Turner, formerly a farmer, and two local preachers, James Stack, a seaman, and John Hobbs, a carpenter, joiner and blacksmith. Their first intention was to commence a mission station at Whangarei, but they found that tribal warfare had decimated the local villages. Their attention turned to Whangaroa, which was heavily populated, although memories of the Boyd massacre were still strong enough to be a handicap. The Wesleyans began to establish their base in June 1823. From the outset Leigh proved to be an inadequate leader, and he withdrew in November 1823. The missionaries concentrated at first on building a mission base although some attention was given to evangelising activity. The Wesleyan mission in Whangaroa was handicapped by the inter-tribal tensions in the area. The mission base was frequently threatened with attack, and the missionaries suffered from physical assault and intimidation. Moreover like their CMS colleagues the Wesleyans did not live together harmoniously. White had problems controlling his temper, and he, Hobbs and Stack as single men were troubled by "temptations of the flesh". Furthermore they had great difficulty understanding the Maori "world-view". The Methodists had no one among them with linguistic talent, and their religious convictions blinded them to what was going on around them in the Maori community. A rather different perspective on Maori religious beliefs and the evangelistic efforts of both Anglican and Wesleyan missionaries was given by the artist Augustus Earle, who visited New Zealand in 1827-28. Earle had great admiration for the Maori, and was critical of what he saw as missionary interference in the Maori way of life. When his “A Narrative of a Nine Months' Residence in New Zealand” was published in 1832 it created a considerable stir among the missionaries, who resented Earle's accusations about their work and in particular about their lack of hospitality.

~ 36 ~ In January 1827 Wesley dale was sacked by some of the local Ngatiuru people in association with a party of Hongi Hika’s Ngapuhi warriors. It would seem that influenza epidemics, memories of the Boyd massacre, distaste for the distance which the missionaries kept from the local community, and the attraction of the missionaries' material possessions played a role in this outbreak of hostility to the missionary settlement. The Wesleyan missionaries were forced temporarily to retreat to Australia. However it also indicates that alongside the depopulation caused by tribal warfare and European diseases, other changes were also occurring. Many Maori people began to show a great interest in learning to read and write, and through their schools and printing presses the missions sought to stimulate this thirst for learning. The first printing press was set up at KeriKeri in 1830, and in 1834 William Colenso, a printer, arrived at Paihia and commenced the CMS mission press. William Woon began the Wesleyan mission press at Mangungu in 1836. Roman Catholics established their press at Kororareka in 1839 in order to counteract Protestant publications. Maori interest in reading and writing has been identified by some historians as a major factor in the acceptance of Christian beliefs. However they did not thereby become dependent on the missionaries. William Yate noted the way in which the literate Maori became the teachers of others. Consequently the Maori were able to select from and adapt missionary teachings to suit their own needs and interests. A remarkable early example of this was the prophet Papahurihia, and his distinctive and popular adaptation of Christian ideas. After 1827 the mission to New Zealand rapidly expanded. The Wesleyans recommenced on the Hokianga at Mangungu in 1828, and the CMS established an inland base at Waimate North in 1830, where they provided for mission needs and taught farming to the local Maori community. Charles Darwin's account of his visit to Waimate in 1835 gives some indication of the way in which they were leaving their mark - a very English mark - on the countryside. By 1839 the CMS had eleven stations and the WMS ten. Kaitaia, the Thames, Waikato and the Bay of Plenty were areas where CMS stations were found, and others were later established at Turanga (Gisborne) on the east coast, and Otaki and Wanganui on the west. The Wesleyans spread down the west coast to Kaipara, the Manukau, Raglan (Whangaroa), Kawhia, Waikato and Port Nicholson. The expansion caused some tensions in a previously harmonious relationship, and in 1838 this was resolved by an agreement on spheres of influence for each mission.

~ 37 ~ (CMS) THE BEGINNINGS OF THE CHURCH MISSIONARY SOCIETY The modern Protestant missionary movement was still in its infancy when Samuel Marsden brought the first group of missionaries from the Church Missionary Society to New Zealand in 1814. The Church Missionary Society (CMS) was constituted on 12 April 1799. While its members were Anglican, it remained a voluntary society with no official standing in the Church of England. It had close links with prominent evangelical public figures, including William Wilberforce and Charles Grant, who were its first VicePresidents, and Henry Thornton, who was its first treasurer. Through these men the CMS was associated with the so-called "Clapham Sect", who’s political, commercial and social connections were used to advance such causes as the abolition of the slave trade, stricter observance of Sunday and the distribution of Bibles and tracts. 3

HISTORY OF THE CATHOLIC CHURCH IN NORTHLAND: 1769

LEFT: 1838: THE FRENCHMAN “POMPALLIER” ARRIVES ON THE HOKIANGA

The Catholic religion in New Zealand was introduced into New Zealand with the coming of the French merchantman “Saint Jean – Baptiste” The Captain, Jean Francois Marie de Surville, was not only a devout practitioner of his religion: he brought with him a Dominican priest, Father Paul Antoine Leonard de Villefeix as expedition chaplain. The “Saint Jean-Baptiste” weighed anchor in Doubtless Bay on the 17th Dec 1769. Here the crew went ashore and recorded observations of native New Zealanders over a fortnight. And on Christmas day 1769 they participated in the first Christian service conducted in the country.

ROMAN CATHOLIC MISSION In 1836 the mission of Oceania was entrusted to the Society of Mary (Marists), and Jean-Baptiste François Pompallier appointed Vicar Apostolic. He arrived at Hokianga on 10 January 1838 with one priest, one brother, a small supply of goods, and almost no money. He established a station at Papakawau and some converts were made, but most of the Maoris round Hokianga were already Methodists and openly hostile. In the following year more priests and catechists arrived bringing money and a printing press. By 1840 the headquarters of the mission had been shifted to Kororareka, and Maoris had been baptised at the Bay of Islands, Hokianga, Kaipara, Whangaroa, and Mangonui.

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SOURCED FROM; “THE HISTORY OF METHODISM IN NEW ZEALAND” WRITTEN BY REV.WILLIAM MORLEY DD 1900

~ 38 ~ Note: Thomas Poynton lends his cottage to Pompallier as the Catholics first mission house. 1840–70: THE FRENCH INFLUENCE The Catholic mission was officially under the protection of the French Government and was visited by French naval vessels. This caused some hostility towards it from Governors Hobson and Fitzroy, as well as the Protestant missionaries. Pompallier, however, always tried to remain aloof from politics. His method of conversion was to visit as many villages as possible and then to send a more or less itinerant priest into the district and, finally, to erect the buildings of a permanent station.

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During 1840 stations had been consecrated at Whangaroa, Tauranga, Kaipara, and Akaroa, where French colonists were expected. As further priests and brothers arrived, stations were established at Rangiaowhia (Waikato), Opotiki, Auckland, and Rotorua. No Marist priests came after 1843, and most of those already in New Zealand accompanied Father Viard when he was appointed Bishop of Wellington in 1851. Although Pompallier recruited priests and nuns in Europe between 1846 and 1849 and subsequently opened schools, lack of money, and finally the Maori Wars, brought work to a halt. Pompallier in his instructions to his missionaries urged them to be sensitive to Maori life, but also to be ready to engage in debate with Protestants. The poverty of the Catholic mission was a handicap, but it also gave the mission a mobility which its Protestant counterparts lacked, weighed down as they were by mission stations and by family responsibilities. FATHER MICHEL BORJON DESCRIBES HIS APOSTOLATE As the population is quite scattered into Kainga or villages, which number from 10 to 3 or 4 hundred persons, the Missionary has a central place of residence, but he is obliged for half his time at least, to visit the other tribes in his Mission. From what I have seen, my Mission can contain or extends over about forty miles, and contains from 15 to 20 Kainga more or less adjacent. To visit them all in turn takes at least a month. These trips of a fortnight, and three weeks, are the greatest difficulty here, for it is necessary, like the Good Shepherd of the Gospel, to cross mountains to find the lost sheep. The forests, the swamps, the rivers and the lakes are very numerous in this country, and make travelling difficult. When with the tribes we must live like the savages; be content with potatoes and kumara;

~ 40 ~ sometimes there is fish and crayfish, which abound in certain rivers. The usual bed is the earth, covered with rushes and a mat on which we stretch ourselves without ceremony, soutane on back and boots on feet. If on the way night surprises us we light a fire, make a bed of ferns, and wrap ourselves in our mantles without fear of snakes or wild beasts, for there are none in this country. But if these journeys are difficult to nature, they are beautiful in the eyes of Faith, they are truly Apostolic; and what happy graces for souls and for ourselves! Here is fought face to face, heresy, infidelity, and here are these people taught the truths of Salvation. In the midst of the havoc caused by heresy, fine souls and entire groups are found, who abhor error and recall to the Missionary the splendid pages that we used to read in the Annals. These people are sometimes so eager for religious instruction, that in the light of big fires, one stays up till 10 and 11 o'clock in the evening and sometimes later, to lecture and talk of Religion. At Rotorua, where there is a fervent and large tribe, I was followed by about thirty young people and grown men for 4 days, to neighbouring tribes, so that they might receive instruction and be edified. I have seen them more than once arguing vigorously with Maori Protestants. After these trips the Missionary returns happily to his place of residence, where he is received with refreshing cordiality. There he repairs his physical and spiritual forces, studies the language, theology, writes prayer books, for we have not yet a printed catechism; he gives instruction morning and evening at prayers, thus leading almost the life of a Pastor in his parish. 4

4 SOURCE: ALEXANDER TURNBULL LIBRARY, MICRO. MS 669, REEL 12, MARIST PAPERS, FR M. BORJON TO FR J.C. COLIN (LYONS), FROM MAKETU, 21 JANUARY 1842. ENGLISH TRANSLATION IN P. MCKEEFRY, FISHERS OF MEN, WELLINGTON, 1938, PP.63-65, REVISED BY EDITORS.

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SOURCES/BIBLIOGRAPHY Note: A very special thanks to my Daughter Johanna Thomas-Mold whose brilliant mind helped me in so many ways with my computer and layouts for my journals… and I do apologize if I have missed acknowledging anybody who has helped with any source of knowledge and or photos throughout my journal’s… A dictionary of Maori place names by A W Reed 1961. A dictionary of the Maori language by H W Williams 1985. Archways. BDM Britain. BDM New Zealand. Boswell, J. (1955). Dim horizons. Christchurch, N.Z.: Whitcombe and Tombs. Cyclopaedias’ of New Zealand. Dargaville Museum, Genealogy and Archives Early Northern Wairoa – John Stallworthy 1916. Family search IGI. From Hokianga Exhibition – Early Bibles in Māori.

From Ship List Early Aotea Shipping. From Some Historians Deceived | NZETC. Gilsemans, I. (n.d.). Gilsemans, Isaac: A View of the Murderers' Bay. National Library of Aotea. Retrieved August 7, 2012, from http://find.natlib.govt.nz/primo_library/libweb/action/dlDisplay.do?dscnt=0&dstmp=13443868422 36&docId=nlnz_tapuhi490017&scp.scps=scope%3A(discover)&vid=NLNZ&fromLogin=true. Gods farthest Outpost: A history of Catholics in New Zealand. M King 1997 Google Images Google Maps. Google New Zealand.

~ 42 ~ Google Web. Hartley, N. (1993). Colonial outcasts: a search for the remittance men. Morrinsville, N.Z.: Arrow Press. Historic Hokianga by Jean Irvine 1965. History of Methodism in Aotea by William Morley 1900. Hokianga by Jack Lee 1987. Hokianga Historical Society. Hone Heke Ngapua | NZ History.net.nz, Aotea history online. http://books.google.co.nz/books. http://collections.tepapa.govt.nz/Search.aspx?page=9&term=Log. http://fhr.Kiwicelts.com/Cemeteries/NZ_Cemetery_Map.html. http://freepages.genealogy.rootsweb.ancestry.com/~nzbound/. http://timeframes.natlib.govt.nz/. http://www.dnzb.govt.nz/dnzb/. http://www.enzb.auckland.ac.nz. http://www.google.co.nz/search?q=nga+puhi&hl=en&sa=X&tbo=p&tbs=tl:1,tll:1860,tlh:1879&ei= YKPDSo-7HYrq6gOHj7WYBA&oi=timeline_histogram_nav&ct=timeline-histogram&cd=6. http://www.google.co.nz/search?q=ngati+whatua&hl=en&cr=countryNZ&sa=X&tbo=p&tbs=tl:1,tll :1800,tlh:1819&num=20&ei=qKbDSty3C9GGkQXhjoDGBQ&oi=timeline_navigation_bar&ct=timeline -navbar&cd=1. http://www.grahambould.net/vercoe.htm#Flaxmilling Ventures. http://www.kauriCoast.co.nz/History.cfm. http://www.kindredkonnections.com. http://www.nzetc.org/tm/scholarly/tei-SmiMaor-t1-body-d2.html. http://www.nzetc.org/tm/scholarly/tei-TurOldP.html. http://www.nzetc.org/tm/scholarly/tei-TurOldP-t1-g1-g1-g2-g48-t1.html. http://www.teara.govt.nz. http://www.treatyofwaitangi.net.nz/AllanandSusanvsTheWaitangiTribunal2.htm.

~ 43 ~ http://www.waitangi-tribunal.govt.nz. Journals of Joel Polack 1831-32. Kerikeri Library. Long water – Stephen Fordyce 1998. Mangawhare by P Hammond and T Pumipi 2000. Maori by Michael King 1996. Marsden, S. Letters and journals. Ed. J. R. Elder. Dunedin, 1932. Marsden, S: Letters and journals. Ed. J. R. Elder. Dunedin, 1932. N.Z.E.T.C. National Archives Wellington and Auckland. Navy Museum site. Ngata, A., comp. Nga moteatea. 3 vols. Wellington, 1959-70 . No. 3, September 1899 > Wars of the Northern against the Southern tribes of Aotea in the nineteenth century, by S. Percy Smith, p 141-164. NZ national Libraries. One must read early NZ history Augustus Earle, Manning, Webster, Percy Smith, Marmon, Polack, and the various missionary journals including Mrs Williams: Pat Hohepa, Stowell, James Henare, Wiremu Wi Hongi, Hera Motu of the Ngawha Hapu Ngati Rangi, Waitangi Tribunal site to get some actual idea. Other major sources are in the Auckland War Memorial Museum and the Alexander. Turnbull Papers Past NZ nationalLibrary Libraries. Petticoat Pioneers Miriam Macgregor 1975. Revised sailing directions for the Northern part of the colony of Aotea by Capt Drury HMS Pandora pp 79-81 From TB Byrne: The riddle of the Kaipara 1986. Smith, S. P. (1910). Maori wars of the nineteenth century: the struggle of the Northern against the Southern Maori tribes prior to the colonisation of Aotea in 1840. (2nd and enl. ed.). Christchurch: Whitcombe & Tombs. Smith, S. P. Maori wars of the nineteenth century. 2nd and enl. ed. Christchurch, 1910.

~ 44 ~ Tau, R. (. (n.d.). History of Ngapuhi. Te Rūnanga-Ā-Iwi-O-Ngāpuhi. Retrieved August 7, 2012, from http://www.Ngapuhi.Iwi.nz/about/our-histories . The ‘Old People’ and many, many more. The Aotea Historic Places Trust – (Pouhere Taonga). The Great Northern Wairoa by E K Bradley 1972. The Journals of the Polynesian Society. The riddle of the Kaipara Brian Byrne 2002. The Thames wars of Northern against Southern N.Z. tribes. 88. the voyage of Hawaiki nui by Francis Cowan. The Wars on the Border-land between — Nga-Puhi and Ngati-Whatua by S. Percy Smith. Tides of Hokianga-1956 Cecil and Celia Manson. Time frame: NZ National Library. To all of those people who have read my journals and gave me knowledge and encouragement to carry on: Many thanks. Two worlds by Anne Salmond 1991. URL: http://www.TeAra.govt.nz/en/Waka-traditions/1. Whangarei Library ‘The North Room’.

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AOTEA GENEALOGISTS AND HISTORIANS Compiled by Roger Mold (e-mail: [email protected])

Edited by Elisabeth Maude Publishing rights to the following…

White Rose Publishers