MAHOE LEAVES.

Hawke's Bay Times, Volume II, Issue 73, 20 November 1862, Page 3

MAHOE LEAVES.

Being a selection of Sketches of New Zealand and its Inhabitants, and other matters concerning them. BV THOMAS MOSEE, ESQ. HUIS, The “ITui Maori” has been already treated under the head of “Ilakari.” The term “ Hui,” However though strictly meaning a feast, is used commonly by the West Coast Natives for a sacramental gathering, a “ llui Hakara Meta,” and it is under this latter head I purpose now discussing it. When the first of this series of articles originally appeared, it bore the title of “ Missionary influence,” and to avoid any charge of inconsistency that might appear after the perusal of this, I submit an explanation. “ Missionary Influence” was sketched out some years ago, after a very short residence in the Colony. It was shaped a little subsequently, to meet the topics of the present day, but was published with the intention of returning to the subject again. It merely represented what my early impressions were on the moral condition of the Natives, and like manv others, closer intimacy with the Maori race has considerably shaken the opinions I then formed. Jeremiah had informed me some time ago, that there was to be a llui held at his village, and I made up my mind to attend it. My determination was further strengthened, when I heard that a young Missionary (whom I shall here term Cleriens) was to officiate on the occasion. I accordingly made my way one Saturday evening to the village of Upoko-toto, and was duly installed the guest of Jeremiah during my stay. Cleriens was not very far behind me, and was received by the Natives with great cordiality. I had previously had the pleasure of seeing Cleriens some years ago ; he was then a student at All Saints’ College, Camtord, and on that occasion was frantically running along the towing path of the river, opposite the inn of the “Harrows,” habited in a red shirt, commonly known as an “All Saints’ Blazer,” enthusiastically cheering Bowlock of St. Bridget s, who was pulling his “time race” with Badger of St. S wit liens, for the Normandy seulis. Cleriens in due time took his degree, was ordained, entered the church, ami became one of the Church Missionary Stall'. In spite of a degree of stillness, and a tendency to maudlin “ tea-partyism,” Clericus is a very good sort of fellow, thoroughly in earnest in his work, and full of energy and perseverance. He has tackled the Christianisation of these Maories as if he meant it, and does not shirk any amount oi inconvenience and annoyance. 1 wish, however, that he had not imbibed his opinions so much from hearsay, and that he would admit the bad side of the native character ns an unpleasant fact, instead of inventing all maniier ot excuses for them.—The preparation for the Hui seemed to me very much the same as for any oilier feast ; people had come from all parts, and of course they had to bo accommodated and fed. Huts were rather short at Upoko-toto, and many of the visitors were obliged to erect extempore dwellings, and these, ingeniously made by hanging a blanket across a ridge pole, gave the scene a gipsy kind of character that was rather pleasing. As I strolled amongst the tents, making numerous acquaintances, the iron pot hammering commenced as a signal for a gathering, and I followed at the heels of a troop of the “ unwashed,” to hear what was going on. The Natives rapidly mustered in front of one of the lints, and took their seats with groat gravity, while Cleriens gave a variety of directions from under the verandah for their guidance. I found out that it was customary for the officiating minister to catechise the congregation on the sacramental eve, as a preparatory exorcise for the duties of the morrow ; they accordingly seated themselves in rows, and Cleriens forthwith commenced putting them through the Church Catechism. The com gregation seemed to be well up in this part of their duty at nil events—and well they might—since (from Parnapa’s information) I found out that they had repeated it as part of their daily service for some weeks previously.—l can’t sav much, however, for the replies they made to extraneous questions put to them, for I fancied Cleriens answered them himself, and I was not surprised at it either; for Parnapa had given me some most vague and foggy answers to one or two questions I had put to him respecting the sacrament; and he, 1 considered, was the best informed of the lot. The catechising finished, I took the first opportunity of having a little quiet conversation with my friend Cleriens. I put it very mildly to him, “ whether lie thought the assembled natives were really fit to understand the solemnity of the service they were about to engage in on the morrow.” My revered friend replied “he hoped they were, lie had explained the nature of the subject to them as far as he was able, and ho could only trust in the Divine blessing on his labours, ic., ultimately clinching me with the text “ Judge not and ye shall not bo Jngod,” As I did not vouchsafe any reply to this, iny reverend friend proceeded to deliver for my special benefit, a gratuitous lecture, respecting my duty to my neighbour in general, and Maories in particular, laying strong stress on the argument of human equality, and the necessity of extending a great amount of charity toward my dark skinned bro-

ther.” 'Hie conversation at this point, was interrupted by old Jeremiah, who arrived in a very great stato of fuss, requesting ns to inspect our night’s quarters. He had fenced off about nine square feet off one of the huts, for our united accommodation, and appeared to be intensely gratified with the completeness of the arrangement. To my great astonishment Clerieus loudly protested against this lodging; “ He was not used to this sort of thing—he must have a hut to himself,” and forthwith worked himself into a great state of excitement. In rain Jeremiah pointed out “ that his village was small, and that he had a great number of visitors to provide for.” Clerieus would not hear anything about it, and insisted on two or three very dirty looking families being forthwith turned out. Jeremiah had to give way, and Clericus bundling up his blankets and saddle bags, proceeded to encouce himself. He very kindly offered me a lodging with him, which I declined. It certainly struck me, that this was rather a singular example of equality, that he had laid so much stress ou; that he should refuse to lodge with his people; and the further step of turning some five and twenty individuals out of the place, to roost where they could, may bo sit up all night, led me to have some mysterious ideas of his charity. I, upstart and sinner that I am! look upon myself as being a trifle higher in the social scale than a Maori, and do not scruple to tell him so. If Jeremiah and Co,, pay me a visit during meal time, 1 push the poratoe pot over fo them, and they squat ou the floor and eat perfectly satisfied with the arrangement, though I sit at the table. If they stay all night, I give them a bundle of straw, and a few sacks to cover themselves with—but 1 don’t preach equality—whereas Clerieus, who is full of-‘Poor Maories,” “Ilangatiras,” a id ‘ .Nature’s Gentlemen,” takes precious good care that few get farther than his back kitchen— Clerieus perhaps thinks the Maories don’t remark this—He is rather mistaken, that’s all. I did not tell him this, then, nor the reasons 1 had for declining his hospitality, hut the fact was, I came there to take mental notes of what was going ou anti my object would not have been gained, had I not mixed with my ho.sts,—Clerieus had an early evening service, anil shortly afterwards I turned in. The hut I was put in, was, I imagine, about fifty feet long, and was tenanted by somewhere about seventy individuals of both sexes, young and old. Jeremiah tobooed me o corner to myself, and rolling myself up in my blanket I proceeded to put ray eyes and ears on express duty. As regards the conversation, perhaps the least I say the better; I have not an English grades at hand, to select an epithet to apply to it, and 1 therefore select the mildest I can to describe it. It was Jilihy, and that is quite enough.—As I was a guest, I have no right to criticise their domestic manners, especially their evening toilets, I shall therefore term them ’’simply rather too airy, to suit a fastidious taste, I however chose to go, and if my senses were occasionally slightly jarred, it was my own seeking. Hut reader! I shall never go again. Jeremiah, it appeared had put his dirty policeman on full duty that night and assisted by six specials, they patrolled most part of the night. Absalom kept perpetually annoying me by coming in and out of the hut during* the night, furnishing Jeremiah with reports; 1 had the curiosity to ask that worthy, what it all meant. The police it appeared were put on for the purpose of cheeking the Social Jdcil. (Jeremiah put it rather stronger than that). How many cases he has tried since that Hui, I cannot tell, their name is legion—As as I looked out in the moonlight ou the scene and at the fires slumbering in front of the red and white tents that were dotted about, I could not but identify it with some of the gipsy encampments I had witnessed at home Tout I much question if gipsy camps were the scenes of so much immorality. I don’t wish to make this scene appear worse than it was but I may bo permitted to say that this is a mild version of what I saw and heard, and sinks into comparative shade with the glaring accounts 1 have since heard from others. I fell asleep ultimately, and did not awake until I heard the iron pot melody performed for matins. This I did not attend, but occupied myself in putting the notes of this sketch together. Glorious and I breakfasted together, and I was then treated by him to a long account of “ the delightful feelings with which he witnessed the state of these natives, and the orderly conduct they had shewn during the night—no “haka’s,” or any of those lewd songs—they had shewed so much earnestness during the services; how thankful he felt Ac., Ac.” I so unmistakeably shewed my doubts on this point, that Clerieus forestalled any reply that I might have made, by observing, “that irregularities he knew did occur, but. he had suggested the employment of the police ; if there had been anything of the kind, he should have heard of it,” Ac., winding up with another lecture ; the burden whereof was, that I was a very great siunera malignerof Maories, who were living examples for me and Christendom at large, and that 1 ought to be covered with confusion,” (which L undoubtedly was;) and soothed by the reflections cast upon mo, I left him preparing for the sacrament. After Clerieus’ lecture number one, 1 know I ought to remember the remark respecting “ Judges and Judgments but I cannot forbear stating, that I should not have imagined the individuals now collecting, were about to receive the saoiamerit; and as an idea may be gathered of the opinions of some of them, I quote one anecdote out of a number. “Are not you going to take the sacrament. l ” said an old man to me. “No I replied, “ I am not, —Are you?” “Oh, yes;” said he, “All the Maories take the sacrament, — “kn pai te waine”) —the wine is very good;” and here the old heathen mimicked the not of drinking from a cup. A s a farther proof of their ignorance I miy mention that I once gave a Maori a glass of spirits in a harvest field. lie took the glass in his hand, and repeated the sentence from the Communion service, commencing “ The blood of our Lord, Ac.” He then drank the contents off, and broke into a hoarse laugh, in which ho was joined by a number of his friends. These Maori cs lived at a mission station !!—But now the congregation began to muster, and seating themselves in rows, Clerieus gave out the hymn Ka tirohia te ripeka, which I take to bo a version of of “ When I survey the wondrous cross.” Clori-

cus, however, T consider made a mistake in Irving to sing the tune “Job” to it; for from the mess they made of it, the patience of the Patriarch would have been sorely tried had he heard it. Parnapu was full of his turnshakes and quavers, and the effect was about as harmonious as a good strong rookery. Clericus then delivered a short pithy sermon with much energy, which seemed to have about the same effect as if he had been preaching to a lot of stones. Another hymn was then sung, and Clericus commenced the service for the sacrament; I listened a while, but when he came to that portion of it pointing out the certain damnation that awaited unworthy recipients, I could stand no more. From what I had seen, and what I knew, my presence appeared to me very like a connivance at blasphemy. I only hope that I am wrong. The scene itself was pretty and pathetic. I have seen it often before in woodcuts in old Missionary Magazines when I was a boy. My kind old friend Mrs Grundy, of Peckham Rye, used to show me them. The good old soul’ has never missed a May meeting at Exeter Hall for the last twenty years, and never will I suspect so long as she Uvea and there is a cab to carry her. The picture was efieefive, and had I not known what 1 did, would have impressed me strongly. But who were the communicants ? They were old men—Pagans you may call them—flrmbelivers in makutu (witchcraft) —disciples of Kongo, Emaru, Korongomai, and other hosts of eivinities, belonging to their original creed ; who will attend Divine Service iu the morning, and go lizard hunting (kai ngarara in the afternoon ; who in all their afflictions and sicknesses fall back upon the comforts of Makutu. These I say were admitted promiscuously to one of the most solemn ordinances of the Church! —let me close the picture.—Now when I tell you Clericus, my friend that, from the particular circumstances under which you see Maori character, you over estimate their moral and religious condition, and I advise you to disguise yourself, and spend a month among them study their character in private, when your influence as a missionary is removed. You tell mo that you know Maories far better than I do, that I am mistaken, or if you do admit a few of their irregulaties, I am to look at home among the lower classes, and after that, let us talk about Maories being so depraved. My kind Sir! these little facts you tell one respecting St. Giles, Ratcliffe Highway, or Honnsditch, areall strong exceptions, as in fact I may answer all your other tu quoqne arguments. In this sketch, lam justified in saying from my own and from the evidence of others more capable of judging than I am, that I am showing you the rule and not the exception. Either you know the truth of these things and will not admit it or you are in a melancholy state of ignorance, respecting the moral state of your flock. 1 f you are the first, jou are wilfully deceiving; if the latter, you are in such a state of moral blindness, as to render you unfit for the office you hold. When you tell me through your friends the clerical Boanerges who declaim from English platforms that what evils there exist among the Maories are mainly introduced by me (I speak as one of the laity) ; I tcllyou plainly I don’t like it. But when you get those, mouth-pieces of yonrs to blaze forth the moral purity of these same Maories, you wilfully or ignorantly (I dont say which) make those enthusiastic gentlemen repeat statements that I will not ehararacterise. I admit the melancholy stale of the lower classesofEngland; it is a fact that no one attempts to deny, and a vast amount of charitable aid is extended to assist in their evangelization. 1, however, do not think them worse than Maories in the aggregate and I never heard of the Bishop of London preaching in the open air to these unfortunate mortals, and adininisteringtothcmthc Sacrament promiscuously I say, I admit the bad state of my miserable countrymen, and am so far consistent—whereas you will not do so for the Maories, but continue sending home reports of my evil influence on them, and their happy moral condition; maligning me thereby and deceiving my old friend Mrs. Grundy with either insolated cases, things you are duped into believing, or fictions. My dear Clericus this sort of thing won’t do! You are losing caste among your European flock, and I fear among your Maori one. They are shutting their toll gates against ministers, and “Bailing up” Bishops. They are a bad lot my clear friend, let us stand by each other in their amelioration—“ They are (as the Scotchman said, when he persisted in occupying the pulpit with the minister) a faithless and perverse generation, and it will tak’ us baith to manage ’em.” I am well aware that the views T have here expressed will meet considerable opposition. Yet I appeal without hesitation for the confirmation of their truth to any settler who has had the opportunity of intimate acquaintance with the manners and customs of the natives. —And so far from this picture being over drawn 1 have carefully kept within the line of fact.