Henry Williams and the Herald: Their First Visit to Tauranga Moana

Pilot Bay in the 1800s

Image: John Kinder, Mt Maunganui, Tauranga, 1874, 1937/15/46, Auckland Art Gallery, Toi O Tamaki

On 26th June 2026 the Karuwhā Trust held three events here in Tauranga Moana to commemorate CMS missionary Henry Williams’ first visit. 200 years ago, he arrived on the Herald, a 55-ton schooner captained by Gilbert Mair (senior) [1]. The two of them had helped construct the ship, launched in January 1826, on the beach at Paihia and the prime purpose for its voyage south was to obtain a better food supply for their fellow workers in the north.

Over the next two years Henry and others made at least four visits to Tauranga in the Herald, trading for potatoes.  While here, they were able to broker some peace and bring the good news of the Gospel to this area. They promised to send others to establish a mission station, which did come about in 1835. There were also other voyages undertaken to the Bay of Plenty in the 1830s, but these were in other vessels, as the Herald was unfortunately wrecked (but without loss of life) on the Hokianga bar in 1828. 

 

Dr Samuel Carpenter giving his Karuwhā Trust Lecture 26 June 2026.

Image: Karuwhā Trust

The three events held in June 2026 were very well attended.  The venue for the afternoon lecture by Dr Samuel Carpenter was relocated from the Elms Chapel to the nearby Vintage Car Club rooms to accommodate the demand for ticket sales. This was followed by a short walk to the old mission station and a guided tour for those who were interested in the Te Papa Mission site and its story.

Earlier in the day there had been a mihimihi and karakia at the Mission and Military Cemetery (formerly Otamataha Pā).  In the evening approximately 500 people attended the symposium presided over by Dr Joe Williams at Holy Trinity, where Dr Alistair Reece and others spoke.

Karuwhā Trust Symposium at Holy Trinity, 26 June 2026.

Image: Karuwhā Trust

There have been several previous articles on this website [2] dealing with Henry Williams and his various voyages.  Here I record a few other aspects of his life that I picked up from Dr Carpenter’s lecture and a podcast of an interview with Dr Alistair Reece. 

Henry was born in Gosport, Hampshire, in the United Kingdom in 1792 and rose to the rank of captain in the Royal Navy during the Napoleonic Wars. Following this he became an ordained priest and married Marianne Coldham. In 1823 they were shoulder-tapped by the Church Mission Society to come and help lead the fledgling mission in NZ. They were quite strong and assertive in leadership and the CMS in Pahia began to make headway with the first conversions and baptism of two local Māori in 1830. Henry was strong on the learning of te reo by missionaries and their wives and was very involved in the preparation and signing of the Treaty of Waitangi in 1840. He and his brother William were largely responsible for the translation of the New Testament.

Henry Williams and te Kawenata Hou

Left image: Frontispiece, The Early Journals of Henry Williams. Pegasus Press Christchurch. Right image: Title page, first edition New Testament | Kawenata Hou.  https://www.abebooks.com/first-edition/1st-Edition-New-Testament-Maori-1837/32152870474/bd

Henry and Marianne had 11 children. One son established Te Aute College, another was a parliamentarian, and a third was appointed a magistrate in the Native Land Court. Two daughters married other missionaries — Octavius Hadfield of Kapiti and Christopher Pearson Davies.  The latter was another connection with The Elms Te Papa. C. P. Davies and his family lived and worked there for seven years.

Notes

[1] The shipwright, not the soldier. See https://wdc.recollect.co.nz/nodes/view/4929

[2] These are all by Dr Trevor Bentley and can be found at
https://taurangahistorical.blogspot.com/2019/10/the-karere-messenger-and-paihia.html
https://taurangahistorical.blogspot.com/2020/10/the-active-and-rev-henry-williams-1832.html
https://taurangahistorical.blogspot.com/2021/09/arama-karaka-pi-and-taeopa.html
https://taurangahistorical.blogspot.com/2019/04/during-morning-walks-over-mount.html
https://taurangahistorical.blogspot.com/2019/06/early-european-vessels-and-visitors-to.html
https://taurangahistorical.blogspot.com/2021/12/the-schooner-trent-and-major-thomas.html

Sources

Karuwhā Trust information online: https://www.karuwha.org.nz/
Dr Samuel Carpenter: I am Henry, lecture and article, 26/6/2026
Dr Alistair Reese podcast: https://open.spotify.com/episode/3mu9FvxYCQRMc5ZECo66a4
Voyages of the Herald: https://en.wikipedia.org/wiki/Herald_(1826_ship)
Wendy Davies, descendant of Henry William and Christopher Pearson Davies

Bishop George Selwyn, Archdeacon Alfred Brown and the Flying Fish

Among the small missionary schooners like the Herald, Karere and Kukupa that sailed through Tauranga Harbour’s Maunganui entrance during the 1830s and 40s, was the 17 ton Flying Fish. Built at the Bay of Islands for use as an Anglican missionary vessel, it should not be confused with the Pacific Island’s trading schooner Flying Fish, 35 tons, which under Captain Webster, frequently arrived at, and departed Auckland during this decade).¹

Two men at work on Flying Fish at her berth at Orakei, Auckland, circa. 1844-1847

After Bishop Samuel Marsden’s death in 1838, the Church Missionary Society in New Zealand was led by the Rev. Henry Williams. A former Royal Navy Lieutenant, Williams who had built built the Flying Fish, wrote that the need for a Bishop was very great. George Augustus Selwyn was selected for the position in 1841, with responsibilities that included oversight of the Church of England’s work in New Zealand, as well as among the islands of Melanesia.² Selwyn’s first missionary vessel for use in New Zealand waters was the Flying Fish. A swift and most seaworthy vessel, from 1842 he often referred to it as ‘my yacht’, ‘my little schooner’, and greatly enjoyed taking a turn at the tiller.³ Later remodeled with a deck and cabin, the little schooner proved an ideal craft for visiting New Zealand’s North and South Island mission stations, accessible only by sea and often through challenging harbour entrances.

Bishop George Augustus Selwyn

Selwyn had a close relationship with Tauranga’s leading missionary Alfred Brown. In 1843 and 1844 Brown was encouraged in his arduous overland evangelising work when Selwyn trekked from Auckland to visit him at Matamata and Maungatautari, with an earlier visit to Brown at Te Papa in December 1842. He also showed his faith in Brown’s efforts by appointing him Archdeacon of Tauranga on 20th September 1844. Selwyn was to show his confidence in the new Archdeacon still further, as there is on record a letter written by Brown, on 29th February 1848, declining the appointment to a Bishopric which had been offered him by Selwyn.⁴  

On 9 March 1845, Selwyn recorded that the Flying Fish had made the quickest passage ever recorded for a vessel sailing between Wellington and Auckland. ⁵ Ably skippered by Captain Champion, the Flying Fish was also known as the ‘college schooner’, as it regularly transported missionaries and Maori ‘college boys’ to and from Thames, Tauranga and other Bay of Plenty mission stations to Selwyn’s St Johns College at Kohimarama, Auckland. During mid-1845, Brown was conveyed by the Flying Fish to Tauranga on an urgent visit to see his wife Charlotte and dying invalid son Marsh who had previously been cared for at St. John’s College.

Archdeacon Alfred Nesbitt Brown

Alfred Brown and William Williams, who arrived overland from the Turanga (Poverty Bay) mission station, sailed to Auckland on the Flying Fish for a meeting of Anglican archdeacons, held on 2 and 3 September 1847. Williams briefly recorded a swift overnight voyage to the College anchorage.

At once we set sail with a light wind & crossed the firth of the Thames. Passed the Island of Pakihi at daylight grounding for a short time on a sandspit. Beat up to Auckland with a strong westerly breeze and at four oclock we landed… ⁶

Captain Champion and the Flying Fish made additional voyages to Tauranga’s Te Papa mission station during the 1840s. On 26 September 1846, the schooner returned to St John’s College with flax, potatoes, maize and timber from Tauranga.⁷ In the same year, Selwyn sailed to Tauranga to conduct a confirmation service for some of Brown’s Māori converts at Te Papa^.8

Selwyn’s arduous, extended voyages to New Zealand’s scattered CMS coastal mission stations proved, at times, long and lonely experiences. At the Bay of Islands on 9 March 1845, he recorded:

 

I am sitting in my little cabin, in the schooner Flying Fish of seventeen tons burden; with no other companions than my sailing master, Champion, late boatswain of the Government brig Victoria, and my crew of three New Zealanders.⁹

Captain Champion at the tiller of the Flying Fish

Selwyn did not remain in his cabin for long. On 11 March the ‘rebel’ chiefs Hone Heke Pokai and Te Ruki Kawiti’s warriors attacked Kororareka (Russell) in the first battle of the Flagstaff War. Selwyn, Champion and their Māori crew took some of the terrified settler refugees aboard the Flying Fish, and joined the rescue fleet that transported them safely to Auckland. Initially offered a much larger vessel for his voyages that year, Selwyn, by now an accomplished sailor and commander, declined the offer. Replying by letter to his would-be benefactor he wrote:

In answer to your noble offer of a schooner similar to that given to the Bishop of Newfoundland, I must tell you, that any thing above twenty tons is considered large in our harbours, the greater number of our coasting vessels being about that size; and, if managed by steady men, they perform their voyages with great safety.¹⁰

Bishop George Selwyn continued to sail the sea-battered Flying Fish around his coastal diocese until 1848, when the schooner’s leaks began topping the cabin floor. The final straw it was reported, occurred when he stepped out of bed one morning ‘into a salt water bath’.¹¹  In July 1848, Selwyn took command of the larger 20-ton Undine, another Bay of Islands-built schooner. Whether this vessel also became a familiar sight on the waters of Tauranga Harbour during this era is currently under investigation.

References

¹ ‘Old Mission Ships’, New Zealand Herald, 27 July 1935: 15. 

² Selwyn, George Augustus, Te Ara, New Zealand biographies

https://teara.govt.nz › biographies › selwyn-george-aug...

³ Tucker, H. W; Memoir of the Life and Episcopate of George Augustus Selwyn. Bishop of New Zealand, William Wells Gardiner, London, 1879: 148.

Tucker, 1879: 148.

⁴ Waikato Independent, 11 May 1939: 3

⁵ Tucker, 1879: 187.

⁶ Porter, Francis, (ed.), The Turanga Journals 1840-1850” Letters and Journals of William and Jane Williams, Missionaries to Poverty Bay. Victoria University Press, 1Wellington, 1974: 442.

⁷ New Zealander, 26 September 1842: 2.

⁸ Williams, 1974: 370.

⁹ Tucker 1879: 187.

¹⁰ Ibid.

¹¹ Williams, 1974: 464.

Illustrations

1 Hutton, Thomas Biddulph, 1824-1886. (56) The Flying Fish. Hutton, Thomas Biddulph (Rev), 1824-1886: [Three sketchbooks of New Zealand scenes and people. 1844-1847]. Ref: E-111-1-071. Alexander Turnbull Library, Wellington, New Zealand.

2 Mason & Co (Photographers). George Augustus Selwyn. Engraved by W. Hale, 1878-1879 from a photograph by Messrs Mason & Co. [London, 1889]. Curteis, George Herbert, 1824-1894: Bishop Selwyn of New Zealand and of Lichfield ... (London, Kegan Paul, 1889). Ref: PUBL-0148-front. Alexander Turnbull Library, Wellington, New Zealand.

3 Hemus & Hanna (Firm). Hemus & Hanna (Auckland) fl 1879-1882: Portrait of Archdeacon A N Brown. Ref: PA3-0103. Alexander Turnbull Library, Wellington, New Zealand.

4 Hutton, Thomas Biddulph, 1824-1886. (70) Champion at the tiller. Flying Fish. Hutton, Thomas Biddulph (Rev), 1824-1886: [Three sketchbooks of New Zealand scenes and people. 1844-1847]. Ref: E-111-1-085. Alexander Turnbull Library, Wellington, New Zealand.

Historiography in Te Puna

It’s popular right now for historians to emphasise the “story” aspect of history.  Neat, straightforward, direct.  Everyone has a story.  Historians who are serious about their profession know, however, that every story has a story.  This is one.

Title page of Keepers of the Faith

A somewhat battered copy of the book compiled to commemorate the centennial of St Joseph’s Church, Hatu Hohepa, in Te Puna, titled  Keepers of the Faith, has come to the Te Puna Archive. [1]  Its provenance is reasonably clear: it was initially acquired by the Te Puna Community Library, had apparently sustained water damage, in which state was withdrawn from the library’s holdings and came into the possession of the Gravits (Peter Gravit was for a time a member of the Community Library Committee).

Peter and Jen Rolleston authored the book.  Peter died in 2007, [2] but Jen is still very much with us, and was very willing to talk about the way this very local history was brought together.  As a direct consequence of the work she, Ellen Nicholas and Peter did to research the Pirirākau Claim: WAI 227, Peter Farrelly of the Parish Council approached them on behalf of the Church Centennial Committee for a publication to support the celebrations attendant on the little wooden church’s one hundredth anniversary.  The first service there was held on 1 January 1900.

Compared to the work required to support WAI 227, this job seemed, and was, Jen says, relatively straightforward.  It took between six and nine months to write; photographs were readily available, and the community it described were all people known to each other, or whose memory was still well alive among them.  Most people came forward with their recollections of the church and its place in the Te Puna landscape.

Jen Rolleston

Compared to the gaps and contradictions that had to be resolved for the raupatu claim, Jen told me, getting material for the St Joseph’s book was far easier.  “People had papers, photos and bits and pieces about the church in all sorts of places – for instance, [co-builder with Werahiko Borell] Hone Bidois’s papers were put together in a box held in the Tuhakaraina homestead.”  Hone was the grand-uncle of Martin Tuhakaraina, Chairman of the Centennial Committee. 

Despite these advantages, writing a local history is not always easy.  Jen called it “interesting” when I asked her if it was fun to do.  Peter, who, she said, “Put his heart and soul into the WAI 227 claim”, was a serious historian whose work entailed deep analysis and careful assessment of the evidence.  “It’s hard for us to really understand how things were then,” Jen muses.  “We think we know but we don’t really.”  Nevertheless, the experience gained by the team from the raupatu claim – Peter doing the narrative, Jen and Ellen ferreting out the information needed to fill the gaps – has clearly shaped Keeping the Faith.  It’s a book that, quite deliberately, has almost no conflict.  But it does have a clear historical arc, situating the story of St Joseph’s into a wider context, and balancing the secular forces of history with a moving account of a miracle, set out in an (ahistorical) Appendix.

A careful reader of this local history can, however, detect the threads of tension through the stories.  This is one of the great skills of good local historians: to let past voices speak so that people can, later, make their own minds up.  This short book, citing primary sources, oral accounts and memoirs, is foundational for deeper, more scholarly explorations of the way spirituality and institutional religion contend with and complement each other. [3]  It also offers very practical insights into the life and work of missionary fathers: the St Joseph’s complement were mostly from Holland, speaking te reo with a noticeable Duch accent, authoritative, hands-on and pragmatic.  The Convent school, which ran from 1958 until 1980, was staffed by the Sisters of St Joseph of Cluny in Ireland, [4] another missionary order. Furthermore, the function of evangelism itself is illustrated: once the Church determined that there were no new converts to be gained, the priests were withdrawn and the school was closed. The Little Sisters of Carmel, under the chaplaincy of the combative Father Jordan, lived in it as a retreat for the next decade, until “the effects of a Priest shortage had a direct and dramatic impact upon the Parish”.[5] The response to this crisis came directly from the devout within the Te Puna Catholic community. The book includes an account from the Guardian of the Sacred Sacrament, Rosina Borell.

I am happy to confirm that – quite aside from the rough dealings that resulted in the return of St Joseph’s bell to that church [6] - another conflict reported in Keeping the Faith [7] has also been resolved.  Father Jordan’s cottage, controversially located, in 1982, “squarely in front of the Church, almost completely obscuring [it] from the road frontage”, was at some stage moved to another position, behind the church, and in the background of this photo.

St Joseph’s site, looking southeast

Although Jen cannot remember when, exactly, her book was thus rendered out-of-date, we agree that the cottage’s removal was probably tactfully managed by the Centennial Committee to make way for the welcoming waharoa that bears the plaque and blessings made in the new millennium, January 2000.

References

---

[1] Kindly deposited as part of the Gravit Collection, 7 March 2024.

[2] See Elisha Rolleston’s essay for Te Mahi Rangahau, https://temahirangahau.wordpress.com/2022/05/01/peter-rolleston/ also published on the Tauranga Historical Society blog, 7 June 2022, https://taurangahistorical.blogspot.com/2022/06/peter-rolleston-1949-2007.html

[3] See, for instance, Cameron, G B: That you might stand here on the roof of the clouds.” The development of Pirirakau theology from encounter to the end of conflict, 1839-1881, Master of Theology thesis, University of Otago, 2015

[4] http://sjc.ie/

[5] Rolleston, P and J: Keeping the Faith, p.55, quoting Rosina Borell

[6] Ibid, p.36

[7] Ibid, pp.48-49