EARLY OTAGO HISTORY

Otago Witness, Issue 3519, 23 August 1921, Page 21

EARLY OTAGO HISTORY

THE PIONEER MISSIONARY. SOME INITIAL DIFFICULTIES. By the Rev. M. A. Rugby Peatt. The Rev. James Watkin, Wesleyan missionary, when commissioned to inaugurate the first Christian mission in the South Island of New Zealand, fully recognised that the initial step in the evangelisation of the Maori was to gain mastery of his speech. During his long voyage from Sydney in the brig Regia Mr Watkin, who was an expert in the Tongan tongue, spent considerable time in the study of Maori, using as text-books the publications of the Wesleyan Mission Press at Mangungu and of the Church of England Press at Paihia. Upon , his arrival at Waikoii-aiti, in May, 1840, however, he speedily found that the northern and southern dialects differed so greatly that tho available publications would be practically valueless in his work. Within a fortnight, of his coming he records that he had read to the Natives from the New Testament published in the north, and he adds the comment: “It appears a strange language to this people. Many of the words bear a resemblance to the words spoken here, whilst others are quite distinct.” Mr Watkin was not solitary in his experience of the difficulties arising from the marked divergence of dialect. A few weeks after be came to Waikouaiti Major Bunbttry paid his historic visit to Otago in her Majesty’s ship Herald to secure the attachment of the signatures of the southern chiefs to the famous Treaty of Waitangi, which guaranteed to the Natives the full and exclusive possession of their lands and other properties. This gallant, officer was accompanied by Mr Edward Marsh Williams, son of the Rev. Henry Williams, and a practised interpreter, whose duty it was to explain the nature of the document to the chiefs. Dr Robert M’Nab, in his book, "The Old Whaling Days.” records that so great was the difficulty this gifted linguist experienced in making himself understood that he had to seek the services of a visiting Native, who was familiar with the Ngapuhi dialect, to act as his intermediary. Another distinguished visitor who met with similar difficulty was Bishop Selwyn, who made his first acquaintance with Otago in January, 1844, and was for two days a guest- of the Wesleyan missionary at Waikouaiti. Air Watkin, with gracious and characteristic courtesy, paid the bishop the compliment of asking him to address and to catechise the Natives of the Wesleyan Mission. Subsequently, when writing in very cordial terms to his friend and colleague, the Rev. Samuel Ironside, about the visit of his Lordship, Mr Watkin said: “We don't understand his Maori much this way.” The linguistic dilemma in which such proficient Maori scholars as Bishop Selwyn and Mr E, M. Williams were placed by the dissimilarity of the southern and northern speech is a strange commentary upon the record of Bishop Pompallier, of tho Roman Catholic Mission, who paid a flying visit to Otakou Heads in November, 1840. This prelate’s party included as an intermediary for speech to tho Natives one Father Oomte, whom Bishop Pompallier says he brought from Hokianga, "where he had learnt the (Maori language passably.” With this passable knowledge of a northern dialect the party claimed to have evangelised the Natives at Otakou Heads at the end of 10 days. The bishop, however, chronicled his chagrin that for lack of money and of men h.e .must in the future leave this field to the Protestants. But of this more anon. Referring to his own initial philological perplexities, Mr Watkin, within a. fortnight of his arrival, wrote in his journal that it would be necessary to begin afresh, to form an alphabet, and to reduce to writing “this hitherto unwritten language.” He had also to compile a vocabulary and construct a grammar. Anxious as he was to instruct the minds of the Natives, he could not begin to lay a literary foundation until he had mastered the various linguistic processes. It was not easy work to act the pioneer in this respect, and Mr Watkin said that he felt like a man travelling in the dark along unfamiliar paths. Still, Tie spent no regrets upon the necessity confronting him, rejoicing that ho could thus do something to prepare the path for others. He resolutely set himself to loa.rn the vernacular sounds by imitation and to acquire and teach the art of precise articulation. To do this he had to master the vital distinction between breath and voice, to consider sounds, both vowel and con sonantal, from the viewpoint of analysis, to note the operation of the law of poise which governs the alternations of light and heavy syllables in the music of speech, and, having done this, to reduce the results to writing. Ho found that the natural instability of the Maori character reflected itself in the instability of the Maori language. Like many semi-civilised communities, the Maoris regarded sound changes more lightly than the higher peoples do. They showed a tendency to the exercise of phonetic license. They were often careless and incorrect in the pronunciation of consonants, whilst changes and transpositions crept into their speech almost unnoticed. Even amongst northern tribes familiar words often revealed rather remarkable interchange of letters. That peculiarity was accentuated in the south, where the variations often made for a certain harshness of speech. Other elements of irregularity and irrationality, both orthographical anil etymological, were met with, whilst grammatical forms and grammatical functions at times corresponded but very imperfectly. Mr Watkin found that the southern Maoris made frequent use of the letter "1,” which had no place in the northern alphabet. r lhe “ng” of the north usually appeared as "It” in the south. For example, “kainga” became “Itakia,” “tohunga” appeared as “tolutka.” and often as “taula,”; whilst, “Tangaroa,” the notable god of the sea, was known to the southerners as “Takaloa.” The “wh” of the north, winch has ;t soft breathing sound similar to the “ph” in our word “cenotaph,” was, amongst tho southern Natives, usually sharpened into “I,” a letter unknown in the northern alphabet. Concerning this last peculiarity so capable a scholar as the Rev. W. Stack thought that, such words as “fenua” (the ground), “fakana” (judgment), “fakapni” (to bless), and “fakatika” (to make straight), and scores of similar words, the use of which was noted by Air Watkin, were simply examples of depraved Maori, for the introduction of which the whalers wore responsible. I That opinion, I understand, is not now held

Ly tho best authorities. All these variations, rendering as they did the northern publications useless in the south, greatly increased the difficulties of the pioneer missionary. Mr Watkin’o task was not only that of evangelising the heathen. He had to convert. their language, enrich and baptise their vocabulary and make it a fit vehicle to express Divine truth. That presented not the least of his perplexities. The Maoris had no words to express some of file vital facts of revelation nor had they any concept of some of the virtues of Lie Christian character. They had no idea, for example, of such a grace as gratitude, and Mr Watkir; had to borrow from the Tonguese a word for “ thank,” and then to create the emotion that word expresses. The missionary pathfinder picked up Afaori words and phrases with remarkable facility. Within three weeks of his advent he records that he could manage to understand and make himself understood on most common subjects. Everywhere he went he carried a pocketbook bound in red morocco, and noted down every word he heard, supplying the meaning whenever and wherever possible. Soon he had accumulated a collection of some two thousand words and phrases. This vocabulary is still preserved in the Hoc-ken Library in Dunedin, and when it is read in tho light of his diary one can often determine when and where he gleaned his verbal harvest. Ro rapid was the progress of Mr Watkin in overcoming linguistic difficulties that exactly seventeen weeks offer his arrival — namely, on September 13, 1840 —he preached to the Natives extemporaneously in their mother tongue. Ilis modesty over this achievement, manifests itself in the entry in his journal, which runs: —“I have often felt something like shame that I have been so long as four months in acquiring an ability to deliver myself extempore, but. the difficulties of acquiring a language which has never been previously learnt by any, can only bo appreciated by those who have had a similar task. Now my way will be comparatively easy. I have had many hindrances, and still have, but hope to master every difficulty and lay a foundation upon which oth-e? may bitihi.'’ In addition to a'l his pastoral work among both races, and the tasks incidental to inaugurating a new mission, Mr Watkin had, within less than six months of his arrival done a considerable amount, of literary and educational spade-work. Schools had been established at Waikouaiti and Matainacha, and some Natives had been taught to read a. little. He had compiled a fairly extensive vocabulary, written some short prayers which the Natives had learnt, composed a. few hymns for congregational singing, translated part of the Liturgy, rendered portion of the Wesleyan Methodist Catechism, No. 1, into the southern dialect;, and despatched an elementary Afaori reading hock, which embodied the Ten Commandments and other matter, to the Wesleyan Mission Press at Mangungu for publication. This volume, which was the first book in the southern dialect ever issued from the printing press, suffered long delay in publication, and for over a year after its preparation the missionary impatiently awaited its coming. Concerning the hymns he had translated or composed, Mr Watkin acknowledged that some were of imperfect scansion, and he disclaimed the possession of the poetic gift. He, however, contrived to avoid such blunders as were perpetrated by one heaven-sent translator, who, when rendering the familiar hymn, “ Showers, of Bless ing ” into the vernacular, set. his Native congregation singing - : “ Let some squirts now squirt, on me, even me.” The creditable record outlined above had been established early in November, 1840, and prior to the date when Bishop Pompallier said of Air Watkin:—“ He is studying the language of the Natives in order to instruct them hereafter.” By August, 1840, the Wesleyan .missionary had his Native school in full swing. \ h.e class for men and boys assembled in his kitchen at early morn and that for women and girls in the evening. In the school work he was assisted by his devoted wife and their two elder boys, James and William, who were aged respectively nine and seven years. Chiefs and people, old and young, were ail eager to learn, and having learned, were anxious to communicate their scant stock of knowledge to others. Mr Watkin describes the scene in the crowded room at the Mission House. Grizzled old warriors with faces furrowed by time as well as by the tattooing instrument, and hot-blooded Alaon youths, all ambitious t.o learn, are conning- the pages of little books containing the alphabet and simple reading lessons penned by the hand of the missionary himself, and whilst- he is teaching some, others of the dusky company are soliciting the help of his little lads, with such questions as:--“K ha tenei, Ileroi ” (What, is .this James?), or “E lia tena, AN iriainu ?’’ (W hat is that, William?). It was a picture that might equally stir the soul of an artist or give pleasure to a philosopher. The absence of printed books greatly distressed and- hampered the missionary, and until tho reading primer which he had prepared over 15 months previously came to hand on December 13, .1841. Mr Watkin bad the dreary task of writing by hand all the school books .he needed. Even his prolific pen could not keep pace with the demands of his voracious Native pupils. As his scholars progressed in knowledge ho also wrote copies of almanacs and prayer books, as well as “puka, whakauro. or books of reference, for the Native helpers he had won from heathenism and trained for service Often ho was driven to desperation by the shortage of equipment for his school work. Copy hooks, slates, pens, and ink were frequently in short supple. On one occasion not a spare slate was available to meet, the desire of a Native who offered the missionary hnlf-a-crown for this coveted aid to learning. On another occasion writing upon slates was . altogether suspended for lack of slate pencils. The spread of the arts of reading and writing among the Maoris brought its embarrassments. In Juno, of 1842. one of the Natives who had acquired the useful accomplishment, and acted as n mam-.en.sk to that notable chief Tub.-wniki. wrote requesting from the missionary the gift of a. bottle of brandy. Air Wntkhi replied that h.e did not possess such n thing, and moreover, would not have given it if he had. On another occasion five or six letters arrived together, all fairly written, and most asking for writing materials. One requested not only “rauhamoa” (paper! but sealing wax and wafers as well! Specimens of early Maori attempts at penmanship are- preserved in the Mission Marriage

Register. On J„ ne 19, 1843, four Maori couples, who had .been previously wed comtormably to Native custom, were married according to the rites of the Christian l mtreh. three bridegrooms, a bride, and four Alaori witnesses all attached their signatures. Commenting upon this. Mr Watkin wrote that he expected the register would be a curiosity to a professor in caligraphy. Yes !it would. But- it stands also •is a tribute to his own work as a teacher of penmanship and a creator of a new type of Native manhood. It may fairly be claimed for Mr Watkin that he was the pioneer in organising a system of education in the South Island of New Zealand. lie established and eonducted schools at Waikouaiti and Ala-tain* ac-na with the aid of his wife and two boys. Later, at Mocraki. to the north, and as far south at. Stewart Island, he sent ally instructed Natives to preach and to teach.. When in March, 1844. he visited Jacob s River, where the civil authorities were just- commencing a school for AngloMaori children, ho yi-ited the school and gave valuable assistance to the master. All the educational work of the Weslovan Mission. as well as its spiritual ministrations, was absolutely free, alike to p Julia and to Alaori although it wag carried on at considerable cost to lhe Alissicnarv Society, which spent large sums upon the South Island enterprise. until it- activities, in common with most Christian work throughout New,- Zealand, suffered partial but! tragic eclipse through the consequences of the lamentable Maori war.