Once a year, after it has been formally opened, people are permitted inside the Museum to look at the astonishing collection it holds. sitting one day on the verandah of his home, he is said to have seen a small round cloud rising from the ocean. It grew larger, seeming swiftly to approach him. Amazed, the Maori farmer stood up. The sun was obscured, and as the cloud swirled in a dense mist around him, it seemed that voice spoke. Kaua hei mataku … Ratana kua meatia koe hei Mangai moku kite mata o te whenua. Whakakotahitia te Iwi Maori ki raro kia Ihoa o nga Mano he aroha hoki tenei na Ihoa kia koutou. (Fear not … Ratana I appoint you as the Mouthpiece of God and for the multitude of this land. Unite the Maori people, turning them to Jehovah of the Thousands, for therein lies their salvation.) According to the legend, Ratana went inside and told his family, who thought he was mad or drunk. He began to doubt his own mind, but then, legend says, he saw reflected in the clockface a shining light. He turned and saw an angel blazing with great splendour, repeating the message. The ‘Mangai’ (‘Mouthpiece’) was to turn the people from their belief in tohungaism and superstition, and bring them back to faith in Jehovah: to heal their spirits and bodies, and unite the Maori Race. During the months that followed the fame of the prophet spread rapidly. A constant stream of people began to arrive at the hitherto isolated farmhouse; some were accommodated in the house and outbuildings, many brought tents, and others built themselves lean-to shacks. By 1919 a flood of followers were coming from all over the country, and the area began to take on the appearance of a shanty town. By now Ratana was devoting all his time to the ministry. At first he told the people that after visiting him they should return to their homes. But many would not go, and after a time Ratana invited them to stay. Ratanaism began as a religious revival, though soon faith-healing became most prominent. (Pakeha newspaper sensationalism concerning the ‘Maori Miracle Man’ was one quite important reason for his becoming famous so quickly. It must be remembered that at this time pakehas, too, were taking a keen interest in spiritualism and faith-healing.) The ‘Mangai’, the ‘Mouthpiece’, became a symbol, a leader indispensable to all active social life, so that all that later occurred to affect his people was seen as his doing. As a teacher and God's mouthpiece he brought them hope, but as the mouthpiece he was soon to have no choice but to move the way the people wanted him to. As this happened, the movement changed its character. Although it has always remained primarily religious, it changed around about 1927 to be, as well, an economic, social and political association working for Maori welfare. As such it appealed to both old and young, to both backward and forward looking elements in the Maori population. Since this time Ratanaism has had two aspects: ‘Ture Wairua, piki te kaha’ (‘The Spiritual Works, seek faith’) and ‘Ture Tangata, ki kopu’ (‘the Material Works, fill the stomach’.) Some people joined Ratana through idealism; some because it gave them a function and status as members of committees and church dignitaries; some from political ambitions; some, because of a variety of grievances. It was no easier to distinguish between these different motives, in any individual case, than it has ever been to do this in public organisations.

Against Superstition Unfortunately we have not the space to say much about the later amazing history of the church. In the early 1920's Ratana made triumphant tours around New Zealand, preaching against the superstitions of tohungaism, and, at the peoples' request, taking possession of many objects—articles of clothing, walking sticks, greenstone, carving, etc.—which had