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Kendall and King could report hopefully of their recent reception on the Hokianga River, which they were the first white men to see; Hall could relate how he had found and forgiven the people who had assaulted him at Waitangi, and how prosperous had been his tour until he reached a pa where the demand for iron was so great that the inhabitants stole the rudder-hangings of his boat, and left the poor missionary to find his way back as best he might in stormy weather to the shelter of Rangihoua.
Chapman arrived in 1830, Preece in 1831, Matthews in 1832. Puckey and Shepherd had in the meantime come from Australia. King and Hall were left at Rangihoua, but the latter was compelled by an asthmatic affection to leave New Zealand in 1824, and for a time helped Marsden in his work among the Maori youths at Parramatta.
Outwardly the most striking achievements of these schools were the annual examinations which took place at the close of the years 1828 to 1830. Twice the scholars from Paihia and Rangihoua were taken by boat to Kerikeri, where the proceedings lasted for two or three days, and always finished with a generous feast.
The missionaries generally used the terms Te Puna and Rangihoua indiscriminately. Their real troubles arose within their own circle. His original plan had been for each settler to be allowed to trade with the Maoris on his own account, and for this purpose he had given them a stock of goods before leaving Sydney.
No spiritual results were as yet visible, but the chiefs attended Marsden's services and "behaved with great decorum." On the evening of September 5 he administered the Holy Communion to the settlers at Rangihoua.
Others left of their own accord, and the Society at Home thought of abandoning the mission. The one bright spot was Rangihoua or Te Puna, where the two original catechists, King and Hall, kept quietly on, thus showing the value of Marsden's training during the years of waiting in Sydney. Their settlement was gradually improving, and at least they kept the flag flying.
Ruatara was dead, and there was no one to fill his place. His successor at Rangihoua, though friendly and genial, seems to have had but little influence. Korokoro cared for nothing but war. The real ruler was Ruatara's uncle, Hongi, who lived some miles away; and Hongi's character had yet to disclose itself.
Tamihana would not allow himself to be put forward as king: he proposed for that honour the aged Waikato chief, Te Wherowhero or Potatau; but he, as king-maker, was the life and soul of the movement. As Marsden had tried to found a Christian community at Rangihoua, Selwyn at St. John's, and Godley in Canterbury, so Tamihana attempted to set up a Christian State in the interior of the North Island.
Nothing now remains to show that man has ever occupied the spot, save the rose-covered graves of one or two of the original "settlers," and the lofty stone cross which marks the place where Christ was first preached on New Zealand soil. He that soweth discord among brethren. Proverbs. The position of the missionaries when left alone at Rangihoua was not an easy one.
Marsden and his companion even spent the night with the savages, sleeping among them without fear under the starlit sky. Two days later the expedition reached its destination, and the Active cast anchor off the Bay of Rangihoua. From her deck the mission families could now gaze upon the scene of their future home.
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