EARLY HISTORY.

Taranaki Daily News, 2 July 1919, Page 12

EARLY HISTORY.

SXPJERIENCBS OF THE EAKLY, apSSIONAiUES, IVTSII TO SCOTH TAIRANAKI. (From "In the Beginning," by Eev. T. G. Hammond) In the year 183 it the Methodist mission received some very notable additions to its ministry, in the persons of J. H. Bumby, Samuel Ironside, John Warren and Charles Creed. The coming of these brethren enabled appointments to be made to the southern part of the island. Mr Ironside was to break new ground at Cloudy Bay, while Mr Aldred was to occupy Wellington, and an appointment was contemplated for Taranaki. While waiting at Kawhia for an opportunity to proceed to Cloudy Bay and Wellington, Messrs Ironside, Aldred, and Buttle were directed to take an overland journey to Wanganui in order ,to determine upon suitable localities for new mission stations. Tho Waikatos having decided to liberate a number of slaves, it was regarded as a fitting opportunity for these missionaries to accompany .them. There were scenes of wild joy when these freed men once again came in sight of Mount Egmont. But at the sugar loaves, near New Plymouth, they found only a remnant of a once numerous people, and the few there were living in hourly dread of war parties from Waikato. When the Visitors drew near, the local Maoris, fearing the worst, left their food partially cooked in the ovens, and hastened to the protection afforded by their pah on Mikotahi. However, they returned hater on, when they learned that their visitors were their own relatives from Waikato, accompanied by ministers of the new religion that had secured for .them their release from slavery.

From the Sugar Loaves Mr Ironside his party pushed on to Oeo, having ■with them a freed man related to the people of that place, whose baptismal nasae was George Morley. Want of ordm&ry care exposed the missionary party to what Mr Ironside regarded as gnat personal danger. They had helped themselves to wood from a wahi[tapn (sacred place, which so enraged the old local chief that he, in a most excited manner, declared his .intention to kill them as utu (payment) for the great wrong done. Messrs Aldred and Buttle were not sufficiently conversant with the Maori language to know .the seriou.sness of the situation, and Mr Ironside did not enlighten them. George Morley, however, came to the rescue. Addressing the angry chief he said: "These good men have restored me to my home and to my tribe; yet for this small offence you want to kill them, but you must first kill me, for I will shield them with my life" He also suggested that the offence could be atoned for by the payment of goods by the missionary. The difficulty was accordingly settled by the gift of some tobacco and a few regatta shirts. Had Mr Ironside known the Maori then as well as he probably did in after missionary experience, he would have known thalj Maoris were only dangerous when sullen. Had the old fellow really intended killing them he would have done so without any violent demonstration of anger.

The next place of importance reached in this journey, was Waingongoro, described by Mr Ironside as a broad, grassy peninsula of four or five acres, caused by a bend in the river and, in the opinion of the missionaries, a most desirable site for a future mission station. From Te Waingongoro the party hastened on to Patea,' Whenuakura, and Waitotara, where they met Maoris in great numbers, who were sometimes very rude, very ignorant, and noisy; asking the most absurd questions on religious subjects. Mr Ironside adds: "But they [knew no better, and everywhere they were sincerely enquiring after the truth."

The journey to Wanganni from Kawhia had taken just one month, 'ilie return journey was accomplished in three weeks. There are no recorded complaints about the difficulties or dangers of the way- Such journeys in a trackless country were, in. fact, the common experiences of the missionary life. They were evidently regarded as part of the programme and cheerfully endured.

In the month of January, IS4I, .the Rev. Charles • Creed was appointed to New Plymouth. It was nn important [event and ha 9 been immortalised by a somewhat sensational picture, dcpict[ing the landing of Mr and Mrs Creed at the Sugar Loaves, the general superI intendent of the mission, the Rev. J. Watethouse, being also among the party landing in the surf. Mr Creed's home ! was at what is now known as the Whiteley township, the church having pur-, chased some time previously 100 acres of land from .the Maori owners through the agency of Mr Whitcley. Cr Creed became an expert Maori scholar and a very effective speaker in that tongue! He did more than most missionaries in collecting Maori traditions-. The, appointment. of Mr Creed to New Plymouth was evidently regarded as an important event by the Maoris all along the coast, for during the first year of his missionary wofk, Reihaua Toko, a young chief of Kai Iwi, travelled to New Plymouth for the purpose of escorting Mr Creed down the coast, and .this was probably the second missionary journey to South Taranaki. We cannot, however, discover any detailed accounts of this journey, but the condition of the Maori people must have given considerable satisfaction, for at this time quite a number of Maoris, both adults and children, were admitted to the rite of Christian baptism. How far this hopeful state of things was the result of .the labors of William Naylor it \!»ould be interesting to learn. The report of Mr Ironside, doubtless supported by Cr Creed, being favorable to file appointment of a missionary, to South Taranaki, it was decided to set apart the Rev. John Skevington for that station. Mr Skevington was then at Kawhia, getting an insight into Maori mission work under the helpful direction of Mr Whiteley. The Maoris knew of the appointment, and as no opportunity offered for Mr Skevington to come by way of the sea to New Plymouth, ,the Maoris, in their anxiety to possess a missionary, proposed to journey to Kawhia, and bring the missionary, his wife, and household effects overland to Waingongoro. This work must have taken quite a number of men, and the names of some of them are still remembered. It was a great undertaking.'; It is matter of history that one of the visiting English ministers in those days was prevailed upon to undertake tllis journey. In writing subsequently of his experience he said: "That journey was a sin of ignorance; to have gone a second time would have been a sin of presumption," Bu.t in Mr Skcvington's. W ft? jV.Wfley ins acwftulijsMd'-'ia

safety, and on the 30th of May, 1842, Mr Skevingtcn began his labors among 4UU resident natives, either at Te Waingongoro or at Kapuni. There was estimated to be at ,the time 1700 Maori people in the whole district; they had been visi.ted occasionally by the missionaries, but had been under the ministrations of Maori .teachers from tho older mission stations. Just who these teachers were we do not find record; but the Maori traditions clearly indicate that William Naylor had been the moving spirit in all that pertained to ,the religious life of the people. It will bo interesting to know something of the man who, as European evangelist, was the first ,to reside upon South Taranaki soil. We are fortunate in having at hand a short sketch of Mr Skevington, c rom the pen of one who knew him, and evidently held mm in high esteem. The Eev. Samuel Ironside writes: "The Eev. John Skevington, of Sherwood,, Nottingham, is a name that ought never to be forgotten in the annals of New Zealand Methodism. He came out in the Triton with Messrs Buddie, Aldred and party in 1840, but was left behind at Hobart to help km the Bush Mission among the Australian aborigines, established by my old friend and fellow student, the EevFrancis Tuckfield. He assisted at the Wosleydale station near Geelong for .a year or two, but was directed by the Missionary Committee in London to proceed to his original destination in New Zealand. He was sent to commence a mission at Waingongoro. Hi 3 circuit embraced the country from his right and left, from Oeo down to Waitotara, taking in Patea and Whenuakura. He had great success from the beginning, and threw himself into it with all his heart and strength. The people by Hundreds received the Word with all readiness of mind. Great numbers were savingly converted to God, of the fruit of which I was an eye-witness later on. He, no doubt, labored beyond his strength. But what could he do? Surrounded as he was with manifest tokens of God's approval, he felt bound to throw himself into the blessed work with all his soul. As the time for the District Synod in 1545 drew on, he felt very desirous to see his brethren, and, as St. Paul says, to be 'somewhat filled with their company' It was a tiresome and hazardous journey, at that period, from Taranaki to Auckland,' especially for one yrho had been enervated by overwork. But he got there safely, and was very happy with his brethren.

Mr Skevington was accompanied on this fateful journey to Auckland by some of the young men from the Waiinate Plains, among whom was Titokowaru, then quite a youth, who had been baptised Hohepa (Joseph). The return journey of these young men, bereaved of their pastor, was one of great sadness, and their arrival at the mission station can be fully realised by those vho know the extravagant grief common on such occasions among the Maoris of those days. -. What it must have been to the widow none can tell who have npt passed through similar sorrow.

About "the time of Skevington's death, Mr William Hough was appointed to labor among the Patea Maoris. He resided in the vicinity of the present town of Patea, jast where Mr Willis's house now stands, probably to take advantage of a spring of water near Mr J. A. McKenna's present residence. At one time a few degenerate blackberry bushes were making a bid for existence near She spring of water. The sentimentality of the missionaries »in introducing old-world hedge plants has caused endless trouble to the subsequent settler, especially in the north of Auckland, where the sweet briar has become a pest. Ido not think, however, the introduction of the blackberry into Taranaki can be justly charged to the missionary list of wrong-doings; they were charged with many offences, mostly imaginary. Maori testimony, however, credits a well-known public man, who lias much to say about the blackberry pest to-day, with considerable responsibility in relation to the propagation and spread of this undesirable bramble. The successor to Mr Hough as catecliist was Thomas Skinner (Tamati Kina). As a youth he had been engaged as a sailor. When the Eevs. Messrs Ironside and Buddie were leaving Kawhia in .the schooner "Hannah" for the south she became a total wreck on the bar. Mr Ironside writes: "I shall never forget the pale, frightened look of a boy about 16 years of age, who was at the helm, as he looked towards the ugly breakers .that seemed ready to engulf us. In answer to a word from the captain, he gasped out: 'She won't answer to the helm, sir.' This shipwreck was the turning point in the lad's life. He afterwards became a zealous catechist of our church." Mr Skinner did not remain long at Patea, but was removed to Rotoaira, Taupo. He had qualified as a useful school-tea-cher and was one of the best Maori speakers in connection with the mission, having had the essential experience of close association with the Maori people when young. Mr Skinner returned from Botoaira to assist the Bev. H. H. Tnrton in connection with the Grey Institution at the Sugar Loaves near New Plymouth. Subsequently he was removed to the Waima Valley, Tokianga, where he died, leaving a widow and a numerous family. An old Maori local preacher told the writer many times of the death scene. It was the event of his. life, for Mrs Skinner, id her loneliness, called upon him when her husband was passing away, to commend his spirit to Gcd'3 care. There are many descendants of Thomas Skinner in the north of Auckland, some of whom have inherited a lore for the sea. One son, Captain John Skinner, is known on the East Coast as a skilful seaman and an allround Maori scholar.