Publicly accessible
URL: http://nzetc.victoria.ac.nz/collections.html
copyright 2006, by
In presenting this Work to the Public, a few words may be required by way of Preface.
The brief accout given of the Church Mission in New Zealand is only to be viewed as a sketch, and that of necessity a partial one, being chiefly confined to the Writer’s own observation. Fully to do justice to this subject would extend it far beyond the limits of the present work.
Many accounts of the New Zealand War, which has been raging for the last twelve years, having already appeared from those taking opposite views, have of necessity so widely differed, that the Writer being personally acquainted with most of the leading characters, as well as with their points of difference, has ventured to add another, with the desire of reconciling as far as possible the discrepancies of both, and present a simple and unbiassed account, which will be found strictly consonant with truth.
New Zealand, without doubt, is the colony of Great
the field for them to select, which, whilst it presents the greatest resemblance to their native land, still preserves British thought and sentiment, and offers all the advantages of a new country to those who seek to better their position.
Statistics are added, which will abundantly prove all advanced, and make its wonderful progress most evident, satisfactorily showing what a change British industry and perserverance have effected in an antipodal wilderness, in founding a colony which has not yet attained its thirtieth year.
With these few remarks, the Writer submits his little Work to the kind consideration of the Public, to whom it is respectfully dedicated.
March, 1868.
The last great command given by our Lord to His followers previous to His Ascension was, “Go ye into all the world and preach the Gospel to every creature.” (Mark xvi. 15.) We cannot therefore suppose, that such a command would be given without its being intended to be obeyed, or that those who
The miraculous powers, indeed, which were bestowed upon the earliest proclaimers of the Gospel, may seem to have been withdrawn; such as raising the dead, healing the sick, and speaking the languages of the Heathen. Still, it is a question whether miracles of a purely spiritual nature are not now as evidently wrought in manifestation of God’s power among the Heathen, as the more material ones were in times of old. The state of the world now is not what it was in Apostolic times; and therefore it is reasonable to suppose that the Lord suits His dealings and operations so that they shall best meet the exigencies of the times. The Great God of the Universe may so work, that the progress made towards the accomplishment of His purposes may not for a time be seen, and yet the progression made be still sure and certain.
The advance of the Gospel in Heathen lands in this our day is evident, and fully establishes the fact that it is the Lord’s doing. The wonderful way the Word of God is multiplied and dispersed throughout the world, can only be regarded as a miracle, far greater than that wrought at Jerusalem on the Day of Pentecost. The preparing of the way of the Gentiles is also to be observed,—a highway for the Heathen. The increase of commerce; the bringing of the most distant ends of the world together; the facilities of intercourse with nations, scarcely known even by name some few years ago; the breaking down the barriers which opposed the entrance of the Gospel, as in China and Japan; clearly prove a work is going on, and on such a scale of magnitude as far exceeds that of past experience.
The extension of the Gospel in the first century of our era was most surprising. But soon the energy of diffusion
If the first epoch of our faith excites our wonder at the extent of the field of its operations, what shall we think now? Is the Lord’s hand shortened? Are we not entering upon another epoch of the Church? Is it not now represented by the flying eagle? Is not the Lord now rapidly fulfilling His Word? The invention of steam; the remarkable
The present field of the Gospel warfare is only to be measured by the surface of the whole world. In every part are detachments of His army sent; and whilst there are apparent seasons of sunshine and shade in each, still, throughout the whole, the Redeemer’s kingdom is surely, certainly, and permanently advancing, and attests the fact, that the Lord is setting up His kingdom on earth, and making His banner an ensign for the Heathen.
The very fact of fighting, contending, and striving, proves the presence of an enemy, and a powerful one also, being no less an one than the prince of this world; he has his armies, and far more numerous than those apparently are, which belong to the Chief Captain of our salvation. Shall we be surprised if he seeks to make it appear that he is the conqueror? In ordinary wars, how common is it for the losing side to issue false despatches, and to make the public think it is conquering, when, in reality, it is on the point of being conquered and destroyed. The world, too, is far more ready to believe the one than the other; but still, sooner or later, truth must prevail. The Kingdom of Christ must be established, and He must reign over it for evermore.
In taking a view of the past state of the New Zealand Church, it will be necessary first to give a short description of the Maori race before the Gospel was introduced amongst them. We cannot well picture to ourselves a race of men more savage and debased, more strongly bound with an age-rivetted chain, than they were. Killing was literally no murder, and man regarded his fellow-man as
Captain Cook, who first made us acquainted with New Zealand, and who has left such a faithful account of its inhabitants, particularly mentions their incessant wars and cannibal propensities. Perhaps it is not too much to say, that war was chiefly carried on that they might indulge in their cannibal feasts; and living in an island so destitute of land animals, we see, perhaps, the true origin of this horrid practice, although their traditions assert the contrary, and affirm that it was first done to strike terror into their enemies. A corroboration of this idea is to be found in a circumstance which occurred since whalers visited these islands. One of these vessels was induced to land a small party of Maories on the Island of Rotuma. In order to strike terror into the comparatively unwarlike inhabitants, the invaders killed some of them, plucked out their eyes and swallowed them, and eat their hearts. The natives were so horror-struck, that though many times more numerous than their visitors, they submitted themselves entirely to them, and were henceforth treated as their slaves. A similar thing occurred when some of the Maories were in a like manner taken to the Chatham Isles; the poor Mori-ori were thus cruelly treated, and compelled to take the Maories as their masters.
What horrid atrocities and unnatural repasts has the bloodstained land of New Zealand witnessed ! Even when the lives of those taken in war were spared, still the poor slave, though he might be kept for a time to cultivate his master’s land, was yet little more than store provision; and when fat and in good condition, liable any day to be knocked on the head and cast into the oven. Many a memento of this horrid custom still remains; the same word was equally used for a tame pig, or pet bird, as for a slave; they were all mokai,
But no more convincing proof is required of the frequency of this practice than the old Maori middens; there, amongst the heaps of shells, and bones of birds and fish, are the charred fragments of human bones; and, along the entire length of New Zealand’s shores, similar hillocks are to be seen standing forth in strong relief to the surrounding sand hills, as so many monuments of bye-gone barbarism and cruelty. But enough; for further particulars on this subject, the early journals of the Missionaries should be consulted.
In addition to other causes of insecurity of life, was the Tapu; an institution which completely placed the life and property of everyone in the power of the priests and chiefs. However outrageous its acts and requirements, they could not be resisted. Another of the many evils of the Heathen State was the Makutu—witchcraft. If a wasting disease attacked any one, it was generally attributed to an evil eye, or the act of some enemy; and if the sufferer could not fix his suspicions on any one, he had merely to consult the mata-kite, or seer, who at once would name the individual; and, as in former days, the natives imagined that death did not occur naturally, a kind of inquest was held at the decease of any one of rank, to find out the person who caused it. When an old lady died father suddenly, the enquiry was made as to what was the food she had last eaten; that was found to be quite correct; but it came out in evidence that she had unfortunately scraped her potatoes with a borrowed knife, which at once fixed the cause on the lender, who, without any further ceremony, was immediately despatched.
Before the Gospel came, life was not prized, and man thought no more of killing his fellow man than the hunter does of securing his game. The first white man seen by the Pakeha, or European, from that of the Maori.
One of our zealous teachers, in giving me his history, said that formerly he was a great man eater, and delighted in war because it enabled him to indulge in his favorite repast; that on one occasion he joined a war party in an attack on a neighbouring tribe, that they were successful and killed a great many, and then as usual they feasted on the cooked bodies of the slain; but whilst doing so, a native arrived who had been at one of the Mission Stations. He spoke to them of the wickedness they were committing, and said that God’s word forbad them to do so. When he heard these words they appeared very foolish. Why, thought he, is it any more wicked to eat a man, than a dog, or pig, or anything else; is not one as good food as another? The words, however, which he had heard, were remembered, and the next time he was present at a similar repast, he thought his favorite food did not taste as sweet as usual, he had lost his relish for it; and when he was again invited, he loathed the very sight of it. The word he had heard sunk deep in his mind; he could not rest. He went to the nearest Mission Station, he became an enquirer, and finally a zealous teacher of the truth, which I found him many years after diligently laboring to proclaim.
Cannibalism was certainly practised by many, from a craving desire for human flesh. Up the Manganui te ao, a tributary of the mania central plains, to Rotorua, a lonely path running through dense forests, there is a large cave formed by an overhanging cliff, which gives a space of twenty-one feet sheltered from the weather, and nearly a hundred feet long; this is situated on high ground and commands a view of the road which runs below. There parties were accustomed to lie in wait for the unsuspecting traveller, who was thence pounced upon, killed, and cooked in that cave. When I first visited it the ovens were still fresh, with charred human bones lying around them; and a man in my party was pointed out to me who had a narrow escape of being there killed
Putiki-wara-nui, the name of the place where I resided, preserves a sad remembrance of past times. Its meaning is the great shaving off of scalps. The cutting off of scalps was a common practice amongst the Maories as well as amongst the North American Indians, and they were the trophies of their courage and success, which gave them rank and dignity in the eyes of their tribe.
Such was the original state of the Maori race throughout the length and breadth of the New Zealand Islands; killing and being killed, eating and being eaten; never satisfied; a restless race, always longing to deprive one another of what either possessed which the other wished to have. One man planted, but another reaped; club law prevailed; to the stronger belonged the wives, the goods, and the body of the weaker. As far as outward form went, a noble race, bold in battle, shrewd in council, skilful in execution. Like the whited sepulchres, outwardly beautiful, inwardly full of all uncleanness.
A little more than half a century has elapsed since the venerable
Improbable as it then appeared, that such a cruel and ferocious race of savages could be influenced by God’s Word to lay aside that ferocity, and become a perfectly different people, their benefactor was enabled to induce the Church Missionary Society to found a Mission amongst them. He conducted the first members of it there himself; he paid them repeated visits to strengthen their hands; seven times did he visit the island, and he was permitted to live and see the fruit of his efforts and prayers realized, and thus to receive a full compensation for all the toil and anxiety he had incurred in their behalf; and when he paid his last visit, about a year before his death, and was welcomed wherever he went by the natives as their father, who had led them to the knowledge of the true and living God, he might truly have said, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word, for mine eyes have seen Thy salvation.” (Luke ii. 29, 30.)
The earliest efforts made to raise the natives from their savage state, were by introducing, first, the common arts of civilized life, weaving, rope-making, farming. For this purpose, a blacksmith, a carpenter, a mason, and a wheelwright were sent, but little good from their labours was perceptible; no impression seemed to be made on the native mind by their teaching, they had no moral influence over it. But when men were sent forth to them solely as bearers of the Gospel message; when they simply preached salvation through Christ, and regular ministrations were established, then its genuine effects were soon perceived. In 1823, Rev.
The number of believers steadily increased. The Gospel and Tapu came into collision; light and darkness struggled. The contest was short; the Tapu was broken; at first as far as the Missionary was concerned. When the Kirikiri River was tapued until their fishing was over, the Mission boat burst through it, holding on its course as usual; the indignant natives dragged the boat ashore and plundered it of its contents, which chiefly consisted of some supplies they were taking up, of medicines and preserves. The jams were hastily swallowed and the medicines drunk off. The unpleasant consequences were soon perceived, and produced the conviction that the mana, or power of the pakeha, was too strong for them: the boat was restored and they were permitted to go on their way. It was thenceforth conceded that the Tapu did not apply to the Missionary.
The contest, however, was not ended; it was renewed again by the converts, who also resisted its requirements, and they likewise gained the victory, and the Tapu was given up for ever.
From the first unfurling of the banner of peace to the making of the first convert, ten years elapsed; it was only in September 1825, that the first convert was baptized, and it then appeared very disheartening; but that one was the opening of the door for others, so that the Missionaries extended their labours. Other stations were founded around the bay, and in 1833, four of the Missionaries went to the south, and gradually laid the foundation of Missionary Stations in Waikato, the Thames, Rotorua, and Tauranga. Fearful wars there raged, and still more fearful cannibal feasts prevailed. The position of the Missionaries was for a
tauas, or war parties, rapidly decreased in number, and those chiefs who before could muster a force of five or six hundred men, were afterwards satisfied with two hundred, and thus from the want of followers their contests gradually ceased, and with them their horrid feasts.
In tracing the commencement of the great change which came over the Maori race, which for many years extinguished their insane desire of war and delight in bloodshed, it is evident it did not begin with the old. The great warrior, Hongi, refrained, indeed, from injuring the Messengers of the Gospel; he even defended them when in danger, but he paid no attention to their words; he died a Heathen; so hardened and accustomed was he to bloodshed, that even to the last he could think of nothing else; no reasoning or entreaty seemed to affect his seared mind.
Hongi, the great Ngapuhi Chief, died exhorting his children, with his last breath, to carry on the war; pointing with exultation to his guns and powder, he enquired who dare fight with them, so well provided for. But the Lord overruled his death for good. Although the Missionaries then feared for the future, when their great protector was removed, they were then led to trust solely in Christ and His providential care. From that time the Gospel advanced among the Ngapuhi.
Waharoa, the great Matamata Chief, though far advanced in years, refused to pay any attention to the exhortation of the Missionaries, and when they tried to persuade that
By the overruling hand of Providence, the son of that cannibal chief became a believer, and was baptized by the name of
Another young chief, who likewise was wearied with such continued bloodshed, adopted the following singular expedient to make peace:—
He went to the neighbourhood of his enemies’ pa, and concealed himself near it, so that he could see everyone who went out and in without being seen himself; at last he saw a young man, who was one of the head chiefs of the place, go out and advance to a spot where he could obtain an extended view, and see whether any enemies might be approaching; there he sat down, with his back turned to his concealed foe, who lay hid close to him. He stole upon him so quietly that he reached him without being heard, when he sprang suddenly upon him like a tiger, and overpowered him before he had time to resist; he then pinioned his arms behind him and led him off as his prisoner. After he had proceeded a little way, until he was out of sight of the pa, he suddenly stopped, unbound his prisoner’s arms, and bid him bind his instead. The captive chief did as he was told, and took his former captor to his pa; immediately he entered all rushed upon him, and prepared to despatch him at once. The young chief commanded them to wait until he had told them how he had obtained his captive; he led him to the marae, and there surrounded by all the inhabitants of the pa, he related all the circumstances of the case, and then demanded whether he ought to be killed; all were struck with admiration, the prisoner was
In no one instance was the over-ruling hand of Providence more clearly displayed in bringing good out of evil, than in the case of Ngakuku, who, during that murderous war, was surprised in his hut by a party from Rotorua. His only son and daughter were with him; he had barely time to snatch up the boy and run off with him when the enemy entered, and poor Tarore, his little girl, fell into their hands; she was instantly killed, her scalp cut off, and the poor child’s heart taken as an offering to their God. At her funeral Ngakuku addressed his tribe and said, “There lies my child, she has been murdered as a payment for this war; but do not rise to seek revenge, leave that with God, let this be the ending of the war with Rotorua, now let peace be made; my heart is not dark for Tarore, but for you; you urged teachers to come to you, they came, and you are driving them away.”
But the inclining their hearts to peace was not the only consequence in God’s over-ruling providence. Little did Ngakuku think what a monument the Lord was going to erect to little Tarore’s memory. She was a scholar at the Mission School; she loved to attend it, and when she lay down to sleep her book rested by her side. It was carried away by her murderers and taken to Rotorua, and there given to some one who could read. Soon after, that individual formed one of a party going to Kapiti, he took the book with him, not from any love for what it contained, so much as from an idea that it would give him importance in the eyes of those he was going to visit, to whom books then were unknown.
When his party reached Kapiti, he told the young chiefs there that he possessed the sacred book of the Europeans. This greatly excited their desire to hear what it contained; he produced it, and read a small portion of it to them. His hearers were much struck with what they heard, they made
But little Tarore’s book had done its work; it had opened the eyes of some of those chiefs to see the wickedness of war and cannibalism; a new principle was implanted within them, and its effects were soon seen. They, like those in the north, set their face against war and its attendant crimes. They were determined to have a teacher of their own; they had heard what a change had been effected by the Gospel there, and to obtain one a deputation to Paihia was appointed. Katu, who has since been better known by the name of Tamihana te Rauparaha, and Te Whiwhi, afterwards baptized by the name of Matene, were the two chiefs appointed for this work. They got a passage in some vessel to the Bay of Islands, and immediately on arriving there went to the senior Missionary,
The young chiefs of Otaki went even a step further; they not only embraced the Gospel, but were determined to adopt the manners of civilized life as well, having been struck with the order and propriety of everything in the Missionary’s house at Paihia. They determined to imitate them; a club was formed amongst themselves; each member of which engaged to build his house according to the European way, with different rooms and a chimney, for a native where has no divisions in it, and both sexes sleep intermingled. They also engaged to dress as Europeans, and discard the blanket; to have their food cooked in our way, and to eat it from a table, with knives and forks. Thus this once savage and ferocious tribe, is now as conspicuous for the progress it has made in civilized habits, as well as in the morality of the Gospel. Otaki, as a native settlement, is attractive by its large and elegant Church, built in the native style, and the comfortable houses and farms of its chiefs. Tamihana is now a successful sheep farmer, and lives as well as our European ones.
Thus did the Lord over-rule the murder of poor little Tarore for good; but even this was not the whole; indirectly it effected more.
When Mr.
By some means or other a single page of the Church Catechism found its way to that then Ultima Thule, long before the arrival of Missionaries. It fell into the hands of a young chief named Hipango, afterwards well known as Some time after my arrival at Pukapuka—the word applied either to paper or books—at first sight appears to be derived from our English word book; it is not so, but from the large white leaf of the Pukapuka Rangiora (Liber, book, in a similar way, from the inner bark of the Linden or Teil tree, and the Egyptians theirs from the leaf of the Papyrus, whence comes our word paper.
Everything seems to be so wonderfully ordered; just at the right time the right man appears to carry on the work. Te Tauri, a converted Moana—the sea of Taupo—and by Rotorua, reached the east coast. For now the Missionary could go wherever he liked, the whole country was open to him. He reached
places which had never been previously visited by civilized man, some of which even yet have not been trodden by other feet than his; he preached the Gospel everywhere, and everywhere obtained converts. He appointed teachers, organized Churches, and was made the instrument of setting a machine in motion, which continued to work effectually for years. Wherever he went he was received as a father and friend; indeed, nothing could exceed the respect paid to him.
A year later, and the promise given to the
When
Thus, from the first foundation of the Mission in 1815 to 1840, a period of twenty-five years, just a quarter of a century, was the entire Island occupied, from the North Cape to
Then, when the natives could read for themselves the Word of Life, and that Word was largely furnished to them by the power and liberality of the Bible Society, it was carried everywhere far beyond the reach of the Missionaries. It travelled down the western coast of the Middle Island, where the first European travellers, to their surprise, found it east and west. It reached the end of that island; crossed over to Stewart’s Island; nay, it even found its way, to the
But the Water of Life flows to give life. “And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live.” (Ezek. lxvii. 9.) And this prophecy has indeed been remarkably fulfilled; the leaves of God’s Word have indeed been given for the healing of the nations.
It will now be necessary, at the termination of this first epoch of the New Zealand Church’s history, to trace the effects produced on the native mind by the establishment of the Christian faith.
Then there was an implicit faith in its truth. The natives viewed the Bible as the inspired Word of God, and everything it commanded men to do, they believed should be done, as far as they were able. The greatest desire was manifested to possess a copy of it, and to be able to read for themselves the message of mercy sent to them in it. I was present when the first case of Testaments sent to ketes,—baskets, for a copy. The whole stock was at once disposed of. One man, when he had obtained a copy, said, Now he had a telescope on board his ship which would enable him to see the rocks and shoals afar off. Nor was it
Great was the joy which was felt when the arrival of a grant of New Testaments from the Bible Society was announced; there was no rest until the box was opened and the whole were sold. The proceeds, more than £50, were remitted to that Society, which kindly repeated the grant, and to our Wesleyan fellow-laborers as well, who, having distributed theirs gratis, completely spoilt the further sale. It was therefore necessary to do the same also; but not thinking it altogether prudent to bestow a copy on each applicant indiscriminately, every one was required first to read a verse, which if he could manage to do, and did not possess one, a copy was at once given him, with his name written in it, and making it Tapu, or exclusively his own, to hinder its being given away; in this manner several hundred copies were disposed of. It was wonderful to see how many could read, and write likewise; every day generally brought its Maori mail, with letters on all subjects; one giving information of a quarrel, requesting interference; another containing a petition for books or medicine; another from a teacher, giving an account of his last sermon, and the heads of it, requesting a reply to say whether he had treated the subject rightly; some were filled with queries as to the
Amongst the applicants for books, were some who requested to be allowed to select a verse for themselves to read; this they were permitted to do, thinking they would select some easy part; but they read so very glibly, that they had finished half a dozen verses before in general they could manage to read one. Suspecting some little trick, the book was handed upside down to one of them, when the conjecture was found to be correct; he could read as well one way as the other, in fact, so great was their desire to obtain the Scriptures, that they had taken the trouble to commit a large portion to memory. They were not, however, disappointed, the only stipulation being that they should try and learn to read as soon as possible, and, in the meantime, get those who could, to read the book to them.
Amongst the applicants one day, there was a lady whose head was anointed with red ochre and oil; as this was quite a Heathen custom, she was told that it was not likely she could care for the Word of God whilst she still followed such Heathen customs; she declared she did; then a proof of her sincerity was demanded, and if a book were given her, she was to give her head in return. She enquired with amazement what that meant, and was told it meant that if the sacred book was given her, she must let her head be henceforth sacred to God, and put no more red ochre upon it. She at once acceded to the terms, and so obtained the Testament and a piece of soap as well. She soon returned to show her head, which had been carefully washed, and from that time the red ochre and oil were discarded. At Church, which was never neglected, she generally placed herself in some conspicuous spot, so that it might be seen that she was true to her engagement. One day, however, she was met with a pipe in her mouth; the exclamation was immediately made, that that was an infringement of the bargain, for her head she must remember was sold, and pipes in ladies’ mouths were not approved of. It was true, she replied, that her head was sold, but that did not include
The Word of God being thus spread abroad, and so generally read, often proved an antidote to Popery. One of my scholars was invited by the Priest into his house, where he showed him some of his treasures, amongst which was an image of the Virgin, at the same time telling him that it was very wicked of the Short for Pero Perotehani, probably the French way of Maorifying the word Protestant. Pero means a mangy dog.
It was frequently stated that the Maories, in times of war, tore up their Bibles to make cartridges of;—that they did not really prize the Scriptures. This was especially said to have been done by the followers of
So very particular were they during the first war in destroying even English books, lest any of them should be the Scriptures, that many were spared because they looked like Bibles.
Next to respect for God’s Word, was that paid to His worship; daily morning and evening prayer was attended in every place by its inhabitants, and in the larger pas of Waikanae and Otaki there were nearly, if not quite, as many present on week days as on the Sabbath; in fact, all attended. I have seen from five to seven hundred present, morning and evening, at Otaki, which was nearly the entire population of the place. This was also the case in every little hamlet as well; and after service school was kept. Those who could read were formed into Bible Classes, and the rest, comprising young and old, were catechised.
The daylight was scarcely suffered to be clear before the morning bell rang; or, what was far more common, an old gun barrel, suspended from the gable end of the church, was struck, to summon all to prayer; and in many cases, the chief, who in former times had led them to battle, now become their teacher, led them to the throne of grace.
Even during the fishing season this custom was not given up. When the tide served early in the morning, the bell
Kaupapa—fleet of canoes, which oftentimes numbered as many as seventy, reached the fishing-ground,
All along the New Zealand coast the natives have their fishing banks, which are well known by their own peculiar bearings.
One Christmas the natives had been very unsuccessful with their fishing; and it was the more unfortunate, as they expected many visitors coming from all parts to keep the Christmas with them. They came and enquired what they should do, and were asked whether they had made it a subject of prayer; they said they had not. I bid them do so. They went and did as they were told before going again to fish, and returned with their canoes quite filled with sharks; in two or three expeditions they caught the enormous number of seven thousand! This answer to prayer was so remarkable, that it made a strong impression upon them, and called forth an acknowledgment of God’s goodness to them.
Nor must their attention on the Sabbath to Divine service pass unnoticed. The entire congregation joined in the responses, so that it appeared as though there were but two voices—that of the minister on the one side, and that of the people on the other. The loud deep-toned response of a
In sickness the natives were very particular in having prayer with the sufferer. It was not sufficient to have medicine for the sick. This was not thought much of, unless accompanied with prayer. In acute attacks, where the sufferer has cried out by reason of the pain, the teacher would not cease his prayers until the symptoms became more favorable. And, in some cases, one teacher has been succeeded by another, so that prayer might not cease until the pains also ceased. The chief remedy with the Maori for all diseases was oil, or turpentine and oil, with which the entire body was anointed; this embrocation they called Rongoa piro-piro, strong-smelling medicine; this, in fact, appears to have been the most ancient remedy in the East. The good Samaritan had his bottle of oil and wine with him on his journey, in case of accident or sickness, just the same as the Maori has when he travels. The Apostles anointed with oil many that were sick, and healed them. St. James exhorts those that are sick to get the elders to anoint them with the usual remedy—oil, to which prayer is to be added, that the remedy might prove efficacious. The Maori, even in his Heathen state, combined prayer with medicine. Prayers were enjoined to be used on every occasion; and the Christian natives have continued the practice, that the prayer of faith may save the sick. And as we may view the word “oil” as being put for medicine in general, we ought to do as St. James exhorts us. The anointing with oil was evidently done to obtain bodily health. The practice, therefore, of the Romish Church, of only anointing those who are supposed to be past relief, is as childish as it is useless, and as superstitious as it is unchristian; in fact, a mere mockery.
In few countries has the Sabbath been better observed than in New Zealand. The day was strictly kept sacred; no work was done on it; the very potatoes to be cooked were scraped the night before. Previous even to the arrival of the Missionary in the south, the natives had heard that the seventh day was to be kept holy, and they observed it.
Two gentlemen, who had recently arrived in New Zealand, wished to see a part of the country which had been little visited, so that they might form an idea of its natural state. A journey of that kind was marked out for them, and native companions were obtained to carry their food and blankets. On their return they expressed their annoyance at having to encamp on the Sabbath in a dense forest the whole of the day, because the natives positively refused to travel on the
During the entire period of my stay in New Zealand, daily morning and evening prayer has never ceased being offered up in my Church. And this leads next to the mention of their Churches. The Maories have no stone-built edifices to attract attention, with long-drawn aisles and fretted vaults. Still they have erected many buildings which have excited the astonishment of all who have seen them; and it is due to them to say, that the finest, largest, and most carefully-built edifices which they ever erected, were those raised as Churches for the worship of God. Many of these are highly ornamented and carved, and are really beautiful edifices; the only pity is, that as they are made of such perishable materials, they only last a few years. But their general character is more unpretending; and the chief object with the Missionary has been to get the people of each place to erect a neat building proportioned to their number, which should be Tapu to the service of God, and never used for any other purpose; not only that they should not eat or sleep in it, but not use it as a whare korero noa—a council chamber, or for idle converse. Many of these buildings were erected by one person alone, who did it as a token of love to God, or as a self-inflicted penalty for something he had done. At Rotoaira the natives of Poutu built a very pretty Church, most elaborately ornamented with arapaki—lattice work, when they embraced Christianity, after the murder of Manihera and Kereopa. It might be called most justly a memorial Church to their honor. But the best memorial to those two devoted men, who laid down
Thus, in the place where dragons lay in the abodes of cruelty, have the words of the prophecy been fulfilled: “The parched ground shall become a pool, and the thirsty land springs of water: in the habitations of dragons, where each lay, shall be grass with reeds and rushes.” (Is. xxxv. 7.)
And now, in all those places were houses of prayer to be seen literally built of reeds and rushes, dedicated to the service of the Most High; and if they have not beaten their swords into ploughshares and their spears into pruning hooks, they have made their gun barrels serve as bells, and caused them to utter sounds of love and peace, instead of echoing with the knell of death.
A question often put, is, What is the amount of Christian knowledge which the Maori has gained? This may apply to them individually, or to the Maori race generally.
It is a common practice of travellers and voyagers to speak disparagingly of the religion of savage nations; to make it appear that they have the slightest possible connection with humanity, it is often affirmed that many tribes have either no religion at all, or next to none. Perhaps there is nothing that travellers are in reality less able to speak of than this. Natives seldom permit strangers to witness their sacred rites; and even if they did, without a perfect acquaintance with their language, manners, customs, &c., they could not form a just opinion on the subject. Of the Australian tribes it has been repeatedly asserted, that they have no conception of a God, or of the duty of worshipping Him; and yet, low as the Australian aborigines may be, they have sacred mysteries at which they will not allow a stranger to be present. Is it reasonable to suppose they can have these without also having an idea of some Being whom they are
The Maori race were very particular in observing all their rites; they entered into every thing they did; they undertook no work without first performing a religious service; whether they went to war, to fish, or hunt, they first approached their gods, that the undertaking might be prosperous. When they planted their Kumara, the Priest first invoked their gods; the same also when the ingathering of the crop took place; the first-fruits, whether they were those of the hunt, or fishing, or fighting, were all sacred. In fact, they had far greater fear of the Tapu, as that spiritual law was called, than they had of their enemies; and when they became Christians, in a similar way they earned religion out in every thing; they never took a meal without first begging a blessing upon it, and returning thanks when it was finished.
As a race they were as observant of the Ten Commandments as they had previously been of the Tapu. Polygamy, which before was general, and which was a great means of enabling the chief to maintain his dignity, (for each wife represented a farm with slaves to work it, and thus furnished him with a sufficiency of food to entertain his guests liberally,) was given up, and thus the chief’s resources were greatly diminished.
The honesty of the natives could not be questioned; they lived in peace and quietness amongst themselves. I have passed a quarter of a century with them in one place, and during that long period I have scarcely seen a quarrel amongst them, and never had one with them myself.
Several times hostile visits were paid to them in former days.
So, likewise, during the war in the north with
The natives now are extremely careful of doing anything likely to lead to quarrels and bloodshed. Even when murder has been committed, rather than endanger the peace amongst themselves, they have preferred banishing the murderer for several years to some lonely spot. A case of murder occurred at marae, barricaded the entrance, and, with spear in hand, defied us; afterwards one of them came up to me and said, “Leave him in my hands, he has only a year or so to live, for he is a very old man, leave him with me and I will be his keeper; he shall not go away.” This appeared the best plan; at any rate it was not my place to take any further steps in the matter, and there he remained for several years.
When the murderers of the
Another anecdote of
When It was the same officer who at the fall of Kororareka, whilst the aged Missionary, Archdeacon
The Governor, in his despatch home, gave the hostile natives this high character, “they have not stained their success with a single act of cruelty.” The tidings of the taking of
Another change effected by the Gospel, was the breaking up of that divided state the New Zealand Tribes were in previous to the introduction of the Gospel. Christmas Day at
Afterwards all the teachers met at a prayer-meeting and, to my surprise, several arose and offered themselves as Missionaries to their Heathen brethren at
It is due to the native teachers here to mention how much credit belongs to them for the aid they have given in spreading the Word of God throughout the land. Indeed, the Gospel could not have made the progress it did, or have obtained such a permanent hold upon the native mind, had it not been for the agency of native teachers. It was by their instrumentality the ground was held which the Missionary had gained. Their number was so small that, without the co-operation of lay agency, it would in fact have been otherwise lost as soon as acquired. In
They who first received the Gospel had their hearts filled with love and zeal, and for years that first love did not grow cold. The first native teachers had, many of them, far greater influence than any of their chiefs, for that which gave to the chief power to do evil, gave the Christian teacher influence to do good, because the oratory of the teacher was only used for what was evidently their welfare.
It is not therefore to be wondered that the memory of
The first book printed in Maori contained a few chapters of Genesis, of Matthew, &c., with a portion of the Morning and Evening Prayers.
Bird. The tui or Kokomako, an emblem of eloquence.
Canoe, i.e., Teacher.
The following is also a lament composed by a person named Rore, for her grandson, a teacher:—
This refers to the walls of the New Jerusalem.
Whiro, the Maori God of Evil compared to Satan.
To these laments for teachers a short song of an early believer may be added:—
The following short one may be added, as a proof of the true working of the Spirit in the heart:—
When the
“When the Europeans saw you were in earnest to sell the land, and had all signed your names, they then gave you the money; but they did not give it before, because they saw you were not agreed. It is thus with God; when He sees you really believe in Him, and put forth your hands to do His will,—when you really desire and strive to bring forth the fruits of righteousness in your lives, then He gives you a vital interest in His Son; but though you may talk ever so much of your faith, and be ever so loud in your prayers, yet, if you do not show any of the fruits of the Spirit in your daily life and converse, God will not acknowledge you as His children.”
Here may be enumerated the earliest religious works published in Maori, as best showing on what the converts had to draw in the beginning:—
The first contained the 1st chapter of Genesis, three first of St. Matthew, a few prayers from the morning and evening services, and four or five hymns; this was printed in
Then in 1833 a larger edition, in small 4to., containing
In 1833, the Church Catechism, Watts’ two catechisms and the Assemblies’ short catechism. These were published in Sydney.
In 1835, the four Gospels, published separately, each with one of the Epistles attached.
In 1837, the New Testament, complete; printed at the Mission Press,
In 1840, the Prayer-book was printed complete at
The Mission Press being placed there, assisted in giving that name to our native Church; it signifies good desires or thoughts. After the Bishop went to
Several editions of the Church Catechism have been printed, which, by their different alterations, have much perplexed the Maories; they distinguished each of them by some peculiarity which they had. One edition went by the name of matua tane, matua wahine—male parent, female parent. Another was known as taku waea—my mother (child-bearer, the true Maori word). A third as the ngau tuara—back-biter, this word being coined for the purpose, as there was no Maori word for it. A fourth as mahi Maori—for labor, literally to do Maori works; this is not a happy expression, as some of the Maori works are not very good. These peculiarities have tickled the native fancy.
The Scriptures have now been printed complete by the British and Foreign Bible Society.
Sir George Grey has also had few copies of Bunyan’s Pilgrim’s Progress printed.
It is not too much to affirm, that whatever might have been the amount of knowledge possessed by the early converts to the Christian faith, however far behind that of the advanced servants of God at home, still they fully Bishop Williams and the Writer visited Poverty Bay in the beginning of 1839. This adjunct of hospitality was actually offered to them at a place where no Missionary had previously been seen.he whai aipo, or companion for the night.
They manumitted their slaves long before slavery ceased in Christian America, and they became remarkable for their honesty and sobriety. From such effects produced we cannot doubt that God owned and blessed the work as His own. His light—the true light—shone upon the land; the natives saw it, and strove to walk in it, and became the children of light; many died in it, declaring they were “Marama,”—light, or happy.
In 1838, the Bishop of Australia, at the request of the Missionaries, paid a brief visit to the Bay of Islands, where he administered the rite of Confirmation, and consecrated the burial ground at Kororarika. He expressed his surprise at the work he beheld going on. The Church had now become so enlarged and extended, that it was felt it should be established in all its integrity. In addition to this a company had been formed for the colonization of New Zealand, and the members of it had made some arrangements for the support of a Bishop. The British Government likewise had taken possession of New Zealand, and joined
The Bishop of New Zealand’s patent gave him from Lat. S. of Stewart’s Island to Lat. 33, but instead of saying 33 S. Lat., by mistake it said N. Lat., which takes in a portion of
Shortly after, the war in the north broke out, and its sad effects were soon felt, for although the outward observances of religion were kept up, little of the spirit of it was felt.
The Nga-ti-rua-nui teachers, finding that their scholars were tired of coming to school, and having the same thing over and over again without change, became inattentive, and fell off in their attendance; they held a meeting amongst themselves, and agreed to adopt a new system. All the children from a number of the neighbouring villages met together at one place, where they remained for one or two months, residing with the inhabitants and attending the
Our Lord tells us in the parable, that no sooner was the good seed sown in the day, than the enemy came in the night and scattered the bad amongst it. This has ever been the case; it has been so in New Zealand. In the early days of the Church at Paihia, almost as soon as the Word of God had found its way to the heart of the Maori, the bad seed began likewise to appear.
A man named Papa-hurihia broached the idea, because the Jewish Church preceded the Christian, it must be the mother Church, and therefore they should turn over to it; all who were opposed to the Gospel immediately followed Papa-hurihia. They professed to keep the Saturday as their Sabbath, and in fact to be Jews. At one time there were many led away by him; their way of living, however, soon made it apparent, that by whatever name they might go, they were still only Heathen in practice. Their numbers soon fell off, and most of them turned over to the truth.
Ten years later another scattering of the bad seed made its appearance at e to matou matua—a pull, i te Rangi—a pull, Kia tapu—a pull; and so on to the end. This was called the Warea delusion, from the name of the place where it originated. One of my teachers hearing of the desecration of their books, went and collected them all in a basket and brought them away, saying, It was like casting pearls before swine to leave those books with them.
The following is a letter written by one of these Warea fanatics to Waikato:—
Go my letter to Horotiu, to Pou; salutations to you and yours. My friends, listen to me. The kingdom of God has been set up at
Kereopa.
This delusion, however, did not extend beyond
A great many letters were written to me on the subject, and although doubtless there was more outward appearance of an inward change than was real, and the fervour of the few carried away the many, yet the general effects produced were good; it caused greater earnestness in the observance of the outward forms of religion, greater attention to the Scripture, increased attendance on the means of grace, and frequent prayer meetings. It also, I trust, led to some real conversions, though there was perhaps with others the idea that they were better and wiser than their teachers. Of the latter I give a specimen: the writer was a young chief and second teacher at Waokena, where Manihera the martyr was the first; this young chief afterwards, at the invitation of Waitere Katotore, took up arms and fell fighting against the party of Rawiri. There was justice on the side of Katotore, and therefore the cause might justly be called patriotic. Katotore sent him an enigmatical letter,—a tatooed potatoe and a fig of tobacco; he eat the one and smoked the other, in sign of his accepting the invitation to join his side; but, alas! he soon found that they who take the sword shall perish by the sword:—
“This is my word listen to me. Formerly, when I first began to believe, I thought my faith was correct up to the time of my Baptism. Mr. Mason said to me when I was baptised, will you obediently keep God’s holy will and commandments, and walk in the same to your life’s end? I answered, I will. After my Baptism came the Sacrament. Friend Mr. “Friend Mr.
i.e., I forgot my promises). I then thought that
the thing, only part of it. As St. Paul truly says in his Epistle to the Romans, as by the stubbornness (disobedience) of one many were made sinners, (Rom. v. 19,) thence sin increased until it reached my male ancestors and my female ancestors, even up to my father and mother, and to myself also, yes, truly myself; innumerable are my sins in the sight of God; truly my sins are there in His sight; my lip prayers, my boastings, my mockings, my dissemblings, my falsehoods, my many transgressions, more than can be counted. Friend Mr. Philip Newaka.”
“I salute you; great is my love to you. Friend, this is my thought to God, at the commencement of my turning to Him. I was not mistaken in praying for the Holy Spirit to take up its abode within my heart, for I remembered the word of Christ in the 13th of St. Luke and 24th verse, ‘Strive to enter in at the strait gate,’ therefore I have striven in prayer, and the Holy Spirit has entered into my heart. I have seen the greatness of my wickedness; my heart has been filled with sorrow; my sins have made me to stink in my own estimation; my heart has been bitter with sin; my heart was ashamed before God, but not before man; but I was ashamed in the sight of God. I saw hell opening before my face; my heart feared the anger of God towards me, my heart acknowledged that it was just; my heart said to Him, Just is Thy wrath towards me for the greatness of my sins; Thy wrath is not an unjust wrath; it is right that my spirit should be sent to hell. His word came to me, ‘Come to Me thou who art burthened and heavy-laden and I will give you rest.’ My heart responded to Christ; I went sorrowful on account of His death; my heart was satisfied with the atonement made for me; my sins were taken away; I was buried in His death. Then, first, the Spirit consented to my spirit that I should become a child of God; my heart was born anew by the Holy Spirit; my heart was enlightened by the Holy Spirit; my heart gained the fruits of the Spirit; these are the fruits of the Spirit: ‘love, joy, peace, long-suffering, gentleness, patience, kindness, goodness, faith, meekness, quietness, temperance: against
The termination of this letter, with the name of the writer, are both lost, but whatever may have been the real state of the heart, I think it evidences a considerable acquaintance with Scripture and the grand outlines of redemption through Christ. I possess several similar letters, and these were selected at random. The following is an extract from the same Piripi, written a year later than the former:—
“Listen to me; on the 12th of August Manihera
Piripi Newaka.”
The Nga-ti-rua-nui being at one extremity of the district, nearly a hundred miles from my house, could not be visited very frequently; I had to walk also in former days, which added to the difficulty of paying them a visit, which was generally done about three times in the year; but when they thought it was time for me to see them I usually received a
“Friend, my beloved father, Mr.
George Kiwi.”
It was about this time that news arrived of the death of Manihera and Kereopa. I received several very nice letters on the subject from their tribe, all expressive of their desire not to seek revenge as in times of old for the murder of those devoted men. They were all convinced that their death was a glorious one, and in God’s cause, therefore they left the matter entirely with me. I visited the murderers; the tribe were ashamed of the deed, though the murders were strictly in accordance with the ancient Maori law of blood, and were in reality a payment for the death of their head chief Tauteka, and it was in fact at the instigation of his widow that they were killed.
This event was, however, attended with a blessing. The blood of the martyrs is the seed of the Church. It raised up greater zeal and earnestness in the cause, and eventually led to the establishment of a Missionary at Taupo, and put an end to an old feud between the interior and coast natives. Peace between them was finally made by my taking Piripi the teacher, who succeeded Manihera in his office, to see them.
The next temporary check to the progress of the Gospel, was the war which burst out, first at the Bay of Islands, then in the south, and afterwards at
Tinirau, their leader, who had been very bitter against the Church, and had threatened, in a letter sent to my natives, to burn their pa, hang their minister over the lintel of his door, and then set fire to his house, soon became himself a believer; he presented himself to me as a candidate for baptism, and sat meekly at my feet, repeating his catechism and answering my questions.
The reaction which took place amongst the
Perhaps the brightest page in the progress of Christianity at
December 21st. Numbers of natives keep flocking in from all parts. My house has been beset from morning till night; some seeking medicine; some books; some to tell me their quarrels and troubles; and some for spiritual conversation, or explanation of Scripture.
I examined upwards of eighty persons for baptism, of which I accepted nearly sixty. I was much pleased with the simple faith displayed by several of the old people who were candidates. Mr. Baker assisted me; we were occupied the whole of the morning. In the evening I had a very large congregation, and afterwards a meeting of the candidates for the Lord’s Supper; but the number was so great that I was obliged to divide the district, taking first those only from Pukehika to Tunuhaere; they completely filled the Church. There was some noise and confusion in entering,
22nd. I had the morning service in my field, where the pulpit was carried. Afterwards I examined candidates for baptism, and administered medicine until the evening. It is wonderful to behold such a reaction amongst the people. I felt jealous of admitting so many into the outward Church, and at the same time afraid of refusing them, when they came confessing their faith in Christ, and had supported the declaration by a consistent walk and converse. Many were very old, some in an almost dying state, and one was brought who was deaf and dumb.
After evening prayer I addressed the rest of the candidates for the Sacrament, which occupied me until eleven at night. I accepted the large number of six hundred and seventy-two. It is a very gratifying consideration that I have such a body of persons in my district living so consistently, that even the most censorious could not allege anything against their moral or religious conduct, for such was the closeness of the examination, that if it were found any had lived on terms of intimacy with any immoral person, he was at once rejected. At these meetings of communicants, after prayer and an address, every teacher presents those from his own place; and when each one was called by name, and asked whether there was any reason why he should not receive the Sacrament; if there was, either the teacher or the people would mention it, if the individual himself did not do so; but generally the fault was the other way, and the person would accuse himself of a number of things, which made it very tedious for the minister to decide.
23rd. A goodly assembly in the field this morning. After service I had the usual annual meeting of all the teachers belonging to my district. Forty-two of them
This plan of having native magistrates and runangas, or councils, composed of them and the teachers, originated with patai, examination, of the Rangi tikei natives, who had just arrived for the Sacrament, and also several fresh candidates for baptism. I then went down to the pa to attend a very large meeting, and appoint magistrates amongst them for the ensuing year,
Two chief magistrates were then appointed for the entire
In the evening I had my meeting of the teachers, when all the various matters connected with the Church were discussed. It was after eleven when we separated. We
The contrast certainly was great between the two ways of keeping the festival of the Nativity. Whilst near seven hundred Europeans were attending the races on one side of the
December 24th. I began the service a little after seven. It was a glorious day, not a cloud was to be seen. We had the pure light of the sun shining upon us; but it was a still more glorious sight to see before me upwards of three thousand natives uniting in the solemn service of our Church, and listening with deep attention to the Word of God. Around the pulpit stood my band of fellow-laborers, the teachers, no inconsiderable company, being one hundred and fifty in number; and by my side nearly all the head chiefs were also assembled, dressed in their picturesque costumes of dog-skin mats, or elegant woven Parawais; some in their newly-acquired European clothing. Beyond them the entire little field was filled with the congregation. The lesson for the day afforded a most appropriate text, St. Paul’s confession before Felix.
After the sermon I administered the Sacrament to three hundred and sixty. I was obliged to divide the Communicants, part for the Sunday and part for Christmas Day, as the Church could not contain the whole at once. Two poor sick women, who partook of the Lord’s Supper, were brought in and laid by the Communion rails. Afterwards I crossed over and gave the usual services to the military and the
During the evening service I baptized the large number of one hundred and sixty-two, of whom forty were children. The sun had set before the service was terminated.
December 25th, Christmas Day. Very fine, but hot and sultry; 74° in the shade. I addressed my large congregation from the morning lesson (St. Luke ii. 14.) The angelic annunciation. Afterwards I administered the Lord’s Supper to three hundred and fifty, making a grand total, including three of my family, of seven hundred and ten, perhaps the largest number that ever met to receive the Sacrament in this land. Afterwards I crossed over and took two services; the soldiers were all there; but at the second service there were only three besides my party.
Whilst the heathen are pressing into the Church, it seemed as though the children of the kingdom were indifferent, or rather considering it a day of feasting the body only, left more spiritual thoughts to those who are too generally regarded as scarcely entitled to the name of rational beings. To see some miserable horse races, all assembled from far and near: for this race to win Christ, and be found in Him, alas! there was scarcely a thought.
After the evening service the list of teachers for the ensuing year was called over, these were one hundred and fifty in number; and also the list of chiefs who have been recognized as magistrates by the different tribes, these were about thirty; the whole was concluded with a discourse from St. Paul’s Epistle to Titus, the second lesson for the day, which was most appropriate, exhorting those who have believed in God to be careful to maintain good works as the most effectual way of proving their love to Christ, and faith in His salvation.
Thus the services of this deeply interesting meeting terminated. Truly we may say, what has the Lord done thus to have brought so many members of various and lately hostile tribes to drink of the same cup and eat of the same bread as I
After the service, books and medicine were distributed, but the crowd of applicants was so great, and the fatigue so overpowering, that at last I was obliged to beat a retreat.
26th. From five this morning I had a host of visitors for conversation, counsel, books, and medicine; I was occupied the whole day in attending to their numerous wants. I had also four marriages; ther. 80° in the shade. I was quite wearied, and should not have been able to have done my work but for the assistance of Mr. W. Baker, who has really been a deacon to me.
I felt thankful that this great meeting terminated without any thing occurring to diminish the satisfaction of having so many assembled together, or any thing to give the adversary a handle against the cause. I have not heard of a single thing to distress the minister’s mind. As the Temple was put up without sound or noise, so did this assembly,—this temple of the living God,—congregate together and disperse without confusion.
The river natives quietly entered their canoes and paddled away to their distant homes, gradually diminishing the fleet of canoes which was drawn up in front of the pa, and the coast natives, party after party, also silently departed on their several ways.
27th. The natives are still leaving. I learnt in crossing over to the town that a picket of forty men from each of the stockades had been appointed to keep watch every night during the stay of the natives.
A remarkable proof of the power of the Gospel was given when Tamati Wiremu Puna, the chief of Aramoho, was admitted to the Lord’s Table. By his side knelt Panapa, a chief of the Nga-ti-apa, who in former years had killed and eaten Tamati’s father. This was the first time they had met together; his emotion was most extraordinary, he seemed perfectly to quiver with it. After the service was terminated he was asked the cause of it; he then related the circumstance, and said it was only the Gospel, which had given him
In former times it was not only customary to fight naked, but likewise to work naked; they cultivated the fields in state of nudity, and some of the old people kept up this custom to the very last. Amongst such was an old man named Ake; he made it a constant practice, and even went about in the pa without having any clothes on; I repeatedly spoke to him but in vain. One day, however, when I was going over the river to the town with my wife and daughter, I saw old Ake in his usual state. I ran on before and bid him go into a house and put on his mat; he refused, I said he should, he declared he would not, I pushed, he resisted, at last I saw there was no alternative but force, so I put my arms around him and fairly pushed him into a house, to the great amusement of the natives who stood by. He was conquered, but I dearly paid for the victory; Ake’s skin had been anointed with red ochre and oil, which, I found to my cost, had completely destroyed my best black coat. Ake never attempted to go about naked again. Some short time before I left for
The adversary will not allow the work to progress without
Kua mate te wai maori i te waitai,” the fresh water is destroyed by the salt, the one representing the Maori, the other the European, meaning as the fresh water streams are swallowed up in the ocean, so is the wisdom of the Maori in that of the European.
After my return from
On another occasion he came to me at the request of his followers to hold a disputation on the merits of our respective Churches. I agreed to his proposal, but said it was a subject of such importance that we should first offer up a prayer to the Lord to enlighten us with the Holy Spirit, that we might discover the truth. This he would not agree to, and turned away, saying, he would not hear any of our heretical prayers. My natives reverently knelt down whilst I offered one up. Afterwards, amongst other things he said, the Israelites had idols in the Temple, and they had the figure of a cow there. I requested him to point out the place where it was to be found; he asked for my Bible, I gave it to him, after some time he returned it, saying his sight was bad. Another priest took it and found the account of the brazen laver supported on oxen. I remarked that it was not placed in the Temple but in the court, and there only used by the priests to wash in; that in fact it was but a large wash-hand stand with its legs made to
The priest erected mills up the
About that time another delusion arose at pakehas, for the Maori gods had no power over them.
Near the same place was a Wahi tapu, sacred grove, into which formerly they had been accustomed to draw the spirits of those who died, by uttering some of their powerful
wahi tapu, on account of all having embraced Christianity, were supposed to be more dangerous than ever, and the fruitful source of death to those who entered their sacred precincts. To put an end to this evil they had instituted a new method of exorcising these dangerous places; they went to them in a body, forming a large circle, in the centre they lighted a fire and cooked some potatoes; this was to waka noa the spot, that is, to destroy its sanctity; next the operators gave a potatoe to each in the circle, and whilst they were being eaten the temptation of the Lord was read, and then a prayer was uttered, to destroy the power and malice of the devil. After this ceremony it was supposed there was no longer anything to fear from such places. This idea spread rapidly, and the persons who were thought to be more particularly skilful in driving those evil spirits away, went from place to place putting all such enemies to the health and happiness of man to flight. Some tried to justify this work to me and said it was quite agreeable to the word of God; but it was soon evident by their deadness and indifference to religion, that it had a very serious effect upon their minds, withdrawing them from God, and rendering them careless of their eternal welfare. This folly, however, soon died away. I pointed out both the absurdity and uselessness of it, “for it was soon evident to them that it did not diminish their number of deaths, which rather increased than otherwise.
At Manawatu another singular delusion arose; the spirit of a child named Mati, was said to have appeared to a woman, and told her, that the many deaths were occasioned by having lizards in the body, especially in that part where the disease was seated, which thus preyed upon the unfortunate sufferer, speedily causing death; that he would drive them out of all the sick who might be brought to her. This news
he ngarara rahi,” a huge lizard. Then the entreaty was made to deliver the sick from it, and suddenly the squeak of the lizard was heard quitting its tenement, and they were assured the sufferer would soon recover now that the cause of the evil was removed; and sometimes when the disease was of a certain character, faith in the efficacy of the means verified the promise, and thus the lady prospered and grew rich. I visited the place where she resided, and she presented herself to me as a communicant. I not only refused her, but I told the people they should hold no communication and neither eat nor drink with her until she repented, having confessed she held communion with the devil, although she knew very well that she was only deceiving those who came to her. There was a peculiarity in her voice, coming from her stomach as it were, that convinced me she was a ventriloquist. She would not confess the deception she was practising, and her husband used very bad langaage to me; and another man of Turakina, who also tried to carry on the same profitable deception, cursed me, and said that my time was short, I should soon die, but whether by fire of water, sword or sickness, he could not say. Two months later the lady came to me and humbly confessed her sin, and acknowledged the deception, and not long after, Enoch, the man who uttered the curse, died himself.
These things may be mentioned to show, that at no time since the introduction of the Gospel has its progression been unchequered by efforts of the Evil One to turn back the native mind to its ancient state. In fact, there have been alternate retrogressions and progressions; and whenever the state of the natives was the most satisfactory, it was sure to be followed by something to grieve their friends,
wahi tapu, and which were in fact the spirits themselves. These were carefully sought for, and then a large iron pot was made red hot, and the poor little things were put into it and consumed. This caused the spirits to fly out of them in the shape of large moths; then the pots were filled with potatoes, which were eaten whilst certain prayers were uttered. Adepts in this kind of work went through the district; they selected a spot, the operator pronounced it to be the abode of this enemy of the Maori race; he stuck a pole in the ground, drew a circle around it, and commanded his followers to dig there, when they invariably found the poor little reptile, which most probably they had brought with them. It is a kind of eft, of a dirty flesh-color, and slightly transparent; and being a night lizard it lies concealed in the earth during the day; hence its existence was not known before this absurd idea arose. The lizards
These lizard operators thus gained so much celebrity, that they were encouraged to carry on their deception still further, by engaging to discover the places where Pounamu, green jade ornaments, Maori jewels, had been buried; a common practice in former days during war, to preserve them from falling into the hands of their enemies. They commanded their followers to dig in the spots indicated, and in several cases the amazed natives found the much-prized jewels. From
This superstition was succeeded by the angel Gabriel, who made them acquainted with the fact that they had been guilty of a great error in not giving due honor to the Virgin Mary; and, therefore, that they did not belong to the true Church, which worshipped her. This, however, in its turn gave way to the Hauhaus, who professed to have had a revelation of the right way of worshipping God, and of driving out the Europeans, and making their own race increase. The new discovery was first called the Pai marire, then Hauhauism; it is a singular blending of Mormonism and mesmerism together. The originator having previously had lessons in mesmerism at Sydney, was able to do some things which appeared miraculous to the simple natives; and thus they hoped, through its instrumentality, to regain the dominion, and drive the Europeans into the sea. They further laid claim to the gift of tongues; and not only to speak English, but Hebrew as well, professing themselves to be the true descendants of the Jews. This new
Such are some of the tares which are constantly springing up and choking the good seed. But there are others also of which we, alas! are the cause. From being a most sober race they are rapidly becoming the contrary; and the men who stood forth to support the European, and to put down his enemies, who were enrolled as a militia, have been rewarded by having the bottle put to their mouth, and been taught to make beasts of themselves; they have learnt to drink, to break the Sabbath, and pay no more attention to religion than the worst of our countrymen, in the portion of the force they belong to. It cannot be denied that at present much deadness and indifference to religion prevails; nor is it to be wondered at. It would be more wonderful were it otherwise, since it is the same with our own men, especially those who have been engaged in active warfare; the scenes they have witnessed are all calculated to brutalize the mind. We look upon the murderer, who has imbued his hands in the blood of a fellow-creature, with unfeigned horror; but when men are licensed to be wholesale butchers, what an effect must it have upon the minds of even the best amongst ourselves! What then must it have upon the Maori? Is not: war calculated to shake the fabric of faith to its very foundations? Let it please God, however, to restore the blessings of peace, and then may we not likewise hope that He will cause a re-action to take place in the mind. This has been the case on a former occasion, why may it not be so again?
Have there been no times of apparent deadness amongst the followers of Christ in other parts; no backsliding, no falling away amongst ourselves? Without going to the great salt lake, the land of Christianized Paganism, or rather Mahometanism, we may ask, Are the absurdities even of the Hauhaus greater than those of the table-turners, spirit-rappers, clairvoyants, and such like? Still we do not say that our Church is extinguished. We have our essays and reviews, and even a Bishop, who has sunk himself below the
The same arguments which have been brought forward against the native Church, may be equally advanced against that of Apostolic times. What is the state now of the ancient sections of Christendom which still exist? Are they not like some of those primæval trees of a New Zealand forest, which are so encumbered with epiphytes, liands, and parasites, that we mistake their foliage for that of the parent tree, which they completely conceal? Did not even the Apostolic Church soon fall away from its first purity of doctrine and love to God? Had we no darkness? And shall we presume to say, because a day of darkness has overtaken us, that the cloud will not pass away as others have done before? Noah’s deluge covered the whole earth, but the waters retired after they had fulfilled their mission; and when the dove which was sent forth returned, it brought an olive leaf back with it. There was still life left upon the earth when all appeared dead.
An earthquake may cause an unusually high wave to arise and overflow the dry land; in its recoil it will lay bare a corresponding portion of the bottom of the sea, expose its mud and filth, and fill the air with its noxious effluvia; the water, however, soon returns to its usual channel, and the land resumes its accustomed appearance. In a similar way the war has rolled over New Zealand with its pestilential tide; it has risen above its barriers and swept away the works of man, and the fair fabrics he had erected. In its recoil it has laid bare the natural depraved state of the heart, when no longer under the control of the Spirit. But will these depths of human depravity never more be concealed? Will not the ocean of God’s love again flow back and cover up the evil? Why should this be an exception to all that has gone before? Will God permit the work He began, to be marred by the malice and hatred of the devil? But has
The real abandonment of the Christian faith was confined to the miserable Hauhau sect, I say was, because many of them, who have been able to shake off the mesmeric state, and regain the use of their reason, have abandoned it, and we have every cause to believe the number will daily increase; but of the rest there is hope, and a good one too, that a re-action for the better will soon take place amongst them.
In October of last year I visited the Nga-ti-rua-nui district, with the Governor. At
At
At The name of the council which decided that no more land should be sold to the Europeans, and that any infringement of that law should be visited with death.pu kanohi, the chief eye of their tribe. I spoke to them at some length, and bid them carry my words to those still in arms and remind them of what I had said when I saw them bent on war, to be careful and refrain from it, for it would most assuredly end in their losing their lands and lives; and now I warned them of the folly of carrying it on any longer, as it could only end in their losing the remainder of what they still possessed. I saw Hohaia and the prisoners; poor Hohaia was apparently truly penitent, and had been led to see the fault he had committed. He had one of his hands very fearfully shattered; he said he did not grieve for his wound, as it was the means which it had pleased God to use to withdraw him from the war. I reminded him of the Lord’s words, “It is better to lose even a right eye or limb, rather than to lose all in another world.” At ake ake ake, for ever and ever.
Such was the state of the Nga-ti-rua-nui, who are perhaps the most blameable in this war, as they had no cause given for engaging in it; still, even amongst them I feel persuaded there will be a re-action in God’s own good time, and a remnant left to serve Him. There are, however, many entire tribes, who have not taken up arms at all, or else have done so on the side of Government. Allowing, then, to the utmost extent, the backsliding of the hostile natives, still there is no proof that there has been such an entire decadence of the native Church as has been represented.
From the
At
That the love of many has waxed cold, and that much deadness and indifference to religion now prevail is conceded, nor is it difficult to account for this being so. Have we not verily been guilty in this matter? Have we set the nation an example of our superior morality and fear of God? The assertion has been made by the European that the Maories have given up their faith; they, on the, other hand, have the same idea of us, and with apparently quite as much show of reason. They have been amazed by the amount of open immorality, profane swearing, drunkenness, and dishonesty they have witnessed amongst us. They have remarked the total disregard of the Lord’s Day and of Divine worship, evinced even by those from whom a better example would be expected. One of the native contingent, who was in the late expedition to
What could the natives think when they saw our chief men thus ignoring the very principles of the Christian faith? They thought they were the Christians and we the Heathen, that God would bless their arms rather than ours, and thus were encouraged to continue the contest; the worst of them thought there could be no real good in our faith, when its professors could thus pay so little regard to its commands; they therefore invented another, and Hauhauism arose. I well remember the first time a canoe attempted
In proof of the sad effects of bad example, it is remarked that the natives only curse and swear in English; all their oaths and bad words are ours, their own are entirely laid aside.
The natural consequence is, when the natives see, as Europeans increase amongst them, that the instruction given by a few solitary individuals is at variance with the general practice of the Pakeha, natural inclination leads them to prefer the example of the multitude to the teaching of the few.
Much, therefore, of the backsliding which has taken, place in the native Church, must in a great measure be attributed to the causes before mentioned. It has been said that the natives are in a state of coma at present; but, it may be asked, are they only so, and are no others in the same condition? The war has not confined its deadening influence to one race, it has sadly affected both. Another cause of declension may also be alluded to—the way our loyal natives have been treated.
The best and most exemplary of them, after gaining the victories at Moutoa and Ohotahi, which saved the
What, however, has been the effect of this alliance on the natives? Has it benefited them? Has it raised them in the moral scale of society? Alas! it has been quite the reverse. They have had their rations of rum, and have acquired a love of ardent spirits, and now curse and swear, literally, as a trooper. They may now be seen haunting the public-houses, a disgusting and painful proof of their new teaching. They are many of them thoroughly demoralized. Having had no Sabbath observance, they have learned to neglect it, and to believe it is of no consequence. And thus those men, who have jeopardized their lives in our defence, and been signally instrumental in preserving our provinces from destruction, have been ruined in return; and from being many of them high-principled men, have become besotted, Sabbath-breaking, worthless characters. Nay, further, the best way we have found out of shewing our admiration and good feeling towards them, has been by inviting them to resuscitate the past customs of barbarous life, to dance their revolting war dances, which even our colonial ladies attend with as much apparent gusto as the Spanish dames do their disgraceful bull-fights.
The question will naturally arise, What is being done for the good of the native race. The Missionaries are laboring in their behalf, few in number, most of them far advanced in years, and fruitlessly (some almost exultingly say), but do they stand alone in their thankless work of ameliorating the native race? I may here relate a circumstance to show that they nearly do so.
A settler told me he viewed the Missionaries as the greatest curse to the land; that were it not for them and the influence of Exeter Hall, there would have been no disturbance with the natives; the best thing which could now be done for the country would be to send them all out of it. I went up the river and at one of the Kaingas was told that Matiu, a chief who had been fighting against us at
The next inquiry to be made is, Has the Government aided the Missionaries in their efforts to raise the Maori race. The native is especially regarded as a ward of Government; he is still considered as being only in statu pupillari, unable to manage his own affairs, and, therefore, not allowed to dispose of, or lease his own lands but through the agency of his guardians. Thus so carefully attended to in worldly matters, it may be asked, what have his guardians done to raise him in the scale of society?
Upon the estimates for the year ending June 30, 1867, under the head of native department, the large sum of £29,986. 15s. 10d. was placed. This looks well at first sight; surely here is a sufficiency to maintain good Maori
Euthanasia; and on that principle it appears they act as trustees only to administer to the property of the deceased. The £30,000 are appropriated chiefly for three purposes. The first and largest portion is to pay the salaries of European officers connected with the native department; the next applies to native assessors, policemen, &c.; and the last to pensions granted to loyal chiefs and natives who have been severely wounded. But whilst these may do some good for the maintenance of peace, and the reward of the deserving, there is not a farthing to any higher object. This is very sad; it is really treating the race as a dying one, and only bestowing physic without any nourishing food to support life. It appears a pity that the State cannot take a higher view of the subject.
The noble conduct of the Government of
The next enquiry will be, What has I am merely writing of the Church Mission, and therefore there is no reference here made to the labors of the Wesleyan Mission, which has gone on onoin its sphere of usefulness hand in hand with the Church.
If the heart be in the work,—if he who seeks to save feels that he himself is a sinner saved,—the fire will burn, and God will provide from His holy Word the fuel to sustain the flame;
This, then, is the great business to which the Church has now to attend; the sending forth suitable laborers into the Lord’s vineyard. The Missionary Church has the honor of being the first to concede equal rights and privileges to its Maori members; it has not only given them an entrance into its councils, but admitted them to the ministry, and in this respect it is doubly entitled to their affection, whilst at the same time it is setting the Government an example to follow in its steps, by admitting the native chiefs to those offices in the state to which they have an equal right with ourselves. None of the offices yet bestowed upon them can be regarded as calculated to raise the confidence of the natives in our intention of dealing fairly with them.
The staff of Bishops is now complete; but the staff of ministers is far from being so. In the Diocese of Waiapu, a synod of Maori clergymen has been held, and their deliberations will doubtlessly tend to the welfare of that part. But measures must now be taken on a larger scale, sufficient to meet the wants of the entire native Church; how those wants are to be met on a scale commensurate with its requirements is the great consideration. Wherever we have sufficient numbers to form a congregation, there should, and must be, some plan devised to supply ministration for it, either lay or clerical.
The plan just adopted by the Church Missionary Society appears very judicious: in order to encourage the raising of funds for the support of native ministers and teachers, it proposes to supplement for a time the annual amount raised
And now it may be asked what is the prospect for the future?—is it bad?—is it hopeless?—or is it good and hopeful. I unhesitatingly answer there is nothing to dishearten the friends of Missions, and when the heart is in the work, nothing to drive the laborer from his post. The New Zealand Church is not called upon to go through more than other Churches have been. Let the war and its attendant evils cease, and then we may hope for a reaction. I think no one can doubt that the true leaven One evening when the state of the natives appeared to be darkest, I walked through my village, and heard a woman praying. I drew near; her husband was sick; she prayed for his recovery, and especially that God would be pleased to pour out his Spirit upon them both, upon their ministers, teachers, and upon all of them. I returned home comforted and thankful.was in the lump, and who can say that it has even now ceased working; when the dough is set it is covered over to keep the heat in. Who can put forth his hand and raise that covering to reveal the hidden working within, but the Mighty One who placed it thereon? And who can say when the leaven has been applied, that, contrary to nature, it is not working; we know that the cloth which covers it up from the view has its object in being placed there, and the dark cloud which shuts out the sunlight for a time and throws all into the deeper shade, is secretly refreshing the earth and repairing it to bring forth its fruits with increased vigor when it passes away and returning sunshine lightens and warms the earth’s moistened surface.
The Heathen are given to the Lord for an inheritance; they form a portion of His everlasting kingdom. The great
The work of the Missionary is well nigh ended. When it was required, the Lord so ordered it, that every facility was given to him in penetrating through the country. It was a novelty to the young men to travel with impunity from tribe to tribe. This was not capable of being done before the Missionary appeared; therefore, he had no difficulty for years in procuring bearers, the chief one was, making the selection from those who offered; and the remuneration expected was moderate. But when others beside the Missionary began to travel into the interior, it then became a matter of pounds, shillings, and pence. When the Bishop of
But every thing now is in a transition state; the long journeys on foot of the Missionary are ended; roads are now being made, and in future the horse may be used, and no companions will be needed. Indeed, it is reality a sign of advancement, that the native is no longer a carrier of burthens; and when it is remembered that a generation has not yet passed away since the painted cannibal stood supreme, what a change has taken place! What progress has been made! We do not, with those who despond, confine the benefits of the Mission to such as have died in the faith. We do not unite with those who talk of smoothing the dying pillow of the Maori race; but we look forward in faith to see a native Church permanently established, with its native ministry, still leading generation after generation to the foot of the Cross, and crowning Christ as their all in all.
Before concluding this subject a few words more may be
The present time, therefore, is not a favorable one for forming an estimate of the race. It is seen, as far as progression goes, to great apparent disadvantage, as all the points most interesting to contemplate are obscured or hidden, whilst those which are least to be admired are the most prominent. When two dogs quarrel they assume the fiercest posture and appearance they are capable of, bristling up their hair, planting their fore feet firmly in advance, and showing their teeth to the greatest advantage. Man imitates them when going to fight. He knows every thing depends on the first impression made on his foe; he therefore assumes the most defiant look, to strike terror into his heart, and make him believe he is all courage; if he succeed half the battle is already gained. So with the natives; to make themselves the most formidable in fight, they disfigure themselves with hideous contortions of the countenance, and blacken their faces with charcoal. As we dress our soldiers in red to give them as sanguinary an aspect as possible, though, to diminish the effect of the original intention, we now ornament their dresses with gold lace and other devices, so the Maori has added the lines of the tattoo, to render the plain charcoal more artistic. But this applies more especially to past times.
The mention of one act of the
Many are unreasonable in their expectations of native progress; they look for as much permanent advancement in one generation, as we have made ourselves during the long period which has elapsed since we were painted savages, as they were but a few years ago; in fact, to be as good as we ought to be, patterns and ensamples of every virtue.
During one of the Governor of New Zealand’s journeys he told some of the natives who were around his tent, that they should do good to others as well as to themselves, and ought to give a tenth of their annual income in works of charity; the natives listened with great attention and afterwards went away. In the middle of the night, however, two of them returned and woke up the Governor, who enquired what was the matter; they said that they had been holding a council respecting his conversation with them, and they were deputed to ask whether he himself had been in the habit of giving a tenth of his income annually for charitable purposes. The Governor was obliged to confess that he had not hitherto done so, but he would begin from that time; the Governor therefore gave three hundred pounds to the Bishop of
The hopeful view which is here taken of the native Church, and the strong conviction expressed, that whatever may have been its backsliding during the long period of this sad war, it will still recover and assume a far more permanent form, when that war and its attendant evils have passed away, is fully borne out by the most recent intelligence received.
The Bishop of Waiapu reports an interesting conversation which he held with a native he casually met by the road side: he was asked if he had laid aside his faith? he replied that he had not; and to the enquiry, what has Christ done for you? he answered, “He came into the world and died upon the cross for my sins, and I believe upon Him.” But this was only the confession of an individual.
Doctor Maunsell states, that during a late journey he was surprised to hear a bell at a little distance, and proceeding to see what it meant, he found that it was rung by a party who had just landed and were not aware that he was in the district. “Coming suddenly to the door he found about twelve reverently and devoutly on their knees engaged in their evening devotions.” But the most interesting communication is from the Rev.
The last mail with these interesting particulars brings also the news that the venerable patriarch of the Mission—
A short time before his death a quarrel took place between two neighbouring hapus, who were on the point of coming to blows, when they heard of that venerable Missionary’s death: so deep was the respect in which he was held, that both hapus agreed to suspend their quarrel until after his burial, whose life had been spent in teaching and preaching to them the blessed Gospel of peace and forgiveness through
In the present day, when the enemy is more formidable and far more numerous, the inventive genius of the Maori has endeavoured to find out some other means of rendering themselves still more fearful; and, to effect this, they invented Hauhauism, which was supposed to possess the double advantage of strengthening their side, and in the same degree weakening the other. By the assumption of supernatural powers, of working miracles, combined with the gift of tongues and the possession of a religion containing a little of Judaism with much of Heathenism, they drew largely on the faith of their followers, and greatly diminished their fear of British bombs, balls, rockets, and other missiles of civilized warfare; and, at the same time, by their horrid yells and incantations, exercised a kind of fascinating influence even over our men, as many instances might be brought forward to prove. But all this must be viewed as the efforts of a bold and determined race, to preserve their nationality in face of the formidable foe they had to contend with; and we should be unjust to suppose, because they have thus acted in a time of war, that they will continue the same in a time of peace. If war brings its warlike appearances, peace likewise has its peaceable aspects. Already this is beginning to be seen, and Hauhauism is declining; and even amongst these worst forms and greatest departures from former teaching, we look
These remarks apply solely to the hostile portion of the race. Another remains to be alluded to—the neutral one. It is the belief of many that the Maories have greatly diminished; in proof of this the last native census is referred to,—the disproportion of females to the males, and the diminished offspring. On the other hand it may be said, the former census is not to be relied upon; to the writer’s certain knowledge many of the returns were merely rough guesses; the actual native census has never yet been taken. Parts could be mentioned which, so far from having their population given, have never been visited by those who were commissioned to make the returns. That of the country inland of the Nga-ti-rua-nui, between Mount Egmont and the
In searching up members of the congregation who had long been lost sight of, it was astonishing to find into what out-of-the-way places they had stowed themselves. Anxious to maintain their own, many had gone to reside in spots where no one would expect to find any one living. This has been especially the case with those who have been peaceably inclined, and who wished equally to avoid coming into collision with either the European or their own countrymen, and therefore concealed themselves in those retired and hidden localities. But when peace is established they will, I am persuaded, come forth from their hiding-places, and astonish those, who thought only of their euthanasia, by the supposed decrease of their numbers. The general use
What, then, is the real state of the Maori race in the present day, and what is its prospect for the future? Are we to look for its decease, and for the hopelessness of any fruit from all that has been done for it? Are all the expectations of the Christian public to be disappointed? Let us briefly consider its present real position.
Reference has been already made to the state it was in when the Missionary first stepped on New Zealand’s shores. Let one of its chiefs of that time be made to re-appear, and be placed by the side of the most turbulent of the present day,—how unlike the one is to the other. Can they be said to belong to the same race? And still a generation has not yet passed away.
Compare the appearance of the former, with his skin daubed over with red ochre and shark’s oil, with the well-clothed native of this time; the former surrounded by his slaves, whose very life depended on his fitful temper; there are no slaves now, and those who went to the present war, went of their own accord; there was no constraint, their force was formed solely by voluntary compact.
The cannibal feasts have totally disappeared. It is true, to harrow up the feelings of animosity against the race, attempts have been made to make the public believe that there are cases of its revival, but such assertions were unfounded.
At Oakura, when the murderous attack was made on an escort party, May 4th 1863, which was the recommencement of the war at
The conduct of the natives at the
Comparing, then, the state of the past with the worst of the present, there has evidently been a great change for the better.
The war has been a great trial to the native Church, but it may yet be productive of good, as a season of affliction is to the believer: the furnace purifies the gold. The flint is dark and opaque, but the blow given it elicits the spark; and even the solar rays are said to be incapable of giving light until they strike the earth; so may the shock which this war has given the native Church, draw forth a purer and more permanent light.
Let, then, the prospect for the future be considered. The peaceably-disposed, which form by no means an inconsiderable portion of the population, will in times of peace exercise their legitimate influence over the whole. They have kept up the observance of religion even during the most adverse times; they will now continue to do so with increased influence. It is true that the seeds of demoralization have germinated and borne fruit; drinking is now an established vice, deadness to religion is also increased; still, on the other side, must be considered their advancement in the manners and customs of civilized life, in agriculture, in their way of living and general knowledge. The war, too, with all its evils, has not been without some compensating good; the loyal natives and the European Militia
In a spiritual point of view, likewise, the prospect is far better than many suppose. The Church of England has treated the native as a brother, it has raised him to the same level with its other members, it has conferred on him the same rank and influence which it has on them; and thus the Maori race at this time, instead of being like a disorganized army, disbanded and without any recognized leader, possess, in addition to their European Bishops and clergy, a body of native clergy, with teachers and schoolmasters as well; therefore, instead of resuming their position with decreased powers, they will stand forth with enlarged ones. Bishop Williams with his Maori Synod on the one hand, and the native clergymen in other places, having stood their ground during the trying time of war, will now be prepared to act on the offensive in the time of peace, and with a more numerous native clergy, will have increased weight with their people, which, by the Divine blessing, will aid in the permanent improvement and increase of their race.
In the beginning of the Mission, when the tide turned in favor of the Gospel, all became scholars; young and old flocked to our schools. No sooner was the daily morning service concluded, than the entire congregation resolved itself into classes, according to the advancement each portion of it had made. Those who could read formed the first class; then came the catechisms: first the Church, then those by Watts, and the first one of the General Assembly. This embraced the grand portion of the school, it comprised all classes—the chief and slave, the aged and the young. This congregational school has been continued up to the present date, although with diminished numbers, at least on the western coast; but the general dispersion of the natives, and their more varied occupations,
After these congregational schools, others were instituted expressly for the young. There were flourishing ones established at the Waimate, the Waikato, Otawhao, and in fact at all the Mission Stations. These more or less prospered until the breaking out of the war, which has for a time destroyed many of them, and greatly injured the remainder.
One of the great drawbacks to the permanency of schools, has been our inability to ensure the attendance of pupils. The natural independence of the Maori character is such, that it extends even to their children. The parents acknowledge this to be the case. It arises from the perfect freedom of action possessed by the child; its will is not allowed to be thwarted; its parents dare not attempt to curb it, even if inclined to do so, however opposed to its own benefit; the child’s relations would at once interfere, and demand satisfaction for any attempt to correct its refractory disposition. In former times, it was rather their wish to render the child as vicious as possible,—to grow up a great man, it was necessary for him to be a murderer, and every thing that was bad.
Even now, with the superior enlightenment they possess, the parent seldom attempts to control his child. When I reproved a chief for not compelling his children to attend school, his excuse was, that as soon as they arose in the morning, they went and gathered little bundles of Puwha, sow thistles or sticks, which they carried to the town and sold, either for a few pence or a little food, saying, they were like the fowls which went scratching about for food.
This clearly proves the irregularity of Maori domestic arrangements, to cause such a necessity.
The Bishop of New Zealand introduced the industrial or
Several private schools adopted the plan, but with a very different motive. Instead of taking pupils gratis, and exacting a certain amount of labor as an equivalent, they demanded both: charging the full amount usual for schools, and using their scholars as domestic drudges and serfs.
Day schools for native children will not answer; but only good boarding schools, where children of both races mix together; if a certain number could be taken gratis, and others assisted in paying for their children, the benefit would be great; at present those only who receive salaries from Government can raise the requisite amount. But it is evident that such schools would secure the attendance of the children of chiefs, who are extremely jealous lest there should not be a perfect equality between them, and those of the settlers. And it has been remarked that they make an equal progress with those of the latter, when enjoying the same advantages.
To effect this object the Colonial Government must step forward and aid in educating the Maori race. It will now be able to insist upon the attendance of native children, and if there is a real desire on its part to perpetuate and raise the race, then this presents the best way, and will be the most effectual one of rendering it loyal, and ensuring its future absorption into the general population of the land.
The natives also have a just right to expect that the Government will attend to the education of their children. The proceeds of native reserves must be considerable, but they have hitherto been like streams in the desert, which are absorbed in the sand without leaving any trace of their disappearance. Perhaps a little investigation might lead to their rediscovery, and to a more profitable use being found for them than that of watering the unfruitful sand.
A large portion of the middle island, larger perhaps than Scotland, was bought for £2000, but with the express
At present there is a school at the native reserve of Kaiapoi, which has a small number of children attending it; and there may be others, but I have not heard of them.
For the maintenance of a system of education suitable to the present exigencies of the native race, there are funds nearly sufficient for that purpose in the proper management of the rents of native reserves in the northern island; and there are claims, and great ones too, for any extra amount required, which our just and equitable Colonial Government will not attempt to disallow; and in the middle island this is an obligation incurred, being attached to the conditions of the sale of those widely extended provinces.
In 1862 the Government appointed Inspectors of schools. One of these visited Wairarapa, and summoned a meeting of the natives there to point out the importance of instruction to them; a large number assembled, he addressed them through an interpreter, reminding them of their former debased and degraded state, as well as of their present ignorance of all the arts of civilized life, contrasting their state most unfavourably with that of the European. One of the chiefs arose and replied to his remarks, acknowledging the truth of what he had said, that they were indeed a very ignorant race, and far inferior to the European, still, he said, it was not altogether courteous on his part to remind them of it; that it was very much like the conduct of the proud Pharisee in the temple, who thanked God he was not as other men were, or even as the poor publican. This he spoke in such a calm and dignified way, that it made the Bishop of
The intercourse between the European and Maori has given rise to an intermediate race, which now forms an important portion of the community. To Mr. Morgan is due the credit of having established the first school for the half-castes. This was carried on many years at Otawhao, for both sexes; the children made great progress, and many of the girls from that school have been eligibly married to the settlers. Similar marriages have taken place in every part of the island, and thus they are forming a connecting link between the two races.
The half-castes are not only remarkable for their fine well-formed persons, but also for their intellectual powers; one of these is now a member of the
In general, the half-castes have sided rather with the European than the Maori, but some have remained with their native relations during the whole of the war. It is important that especial attention should be given to the education of the half-castes, for those who have been totally neglected and left entirely with the natives have become the most dangerous and determined enemies of the Government.
Whilst, therefore, the New Zealand Government pays its attention to the organization of a system of government which shall apply to the European section of the population, we trust it will also be sufficiently comprehensive as to take in that of the Maori and half-caste races as well.
The establishment of the Missionary in New Zealand, and the wide-spreading influence of the Gospel amongst its inhabitants, led, first, to the colonization of the Cook’s Straits by the New Zealand Land Company; and likewise to the determination of the British Government to gain the sovereignty of the New Zealand Isles and colonize the whole, and the establishment of the Episcopate seemed naturally to follow. Dr.
The Bishop then went to the north; at At his death some years afterwards, an obelisk was erected to his memory by the congregation; it is placed close to the church he so worthily served.
The Bishop afterwards proceeded to the Bay of Islands and went on to the
On the breaking out of the war in 1845, St. John’s College was removed to
As a proof that everything is reversed at the antipodes, these bells are placed in the ground chamber of the tower, and the ringers ascend to the room above and there lustily pull away at the ropes and ring the bells under their feet, whilst doors from the ground floor are opened to allow the imprisoned sounds to escape.
The Bishop’s palace is also characteristic of the antipodes; it is an extraordinary edifice, and appears like building an upper story to one of the buried houses of Pompeii, to reach the present level of the land above. It forms one side of a square, parallel to the library, and is entered apparently by a door in the roof. A long passage is then seen, on one side of which are the dining, drawing, and sitting rooms; these are all of wood. From thence there is a staircase leading to the bed rooms below, which look out upon the garden; this part of the building is massively erected of stone. Perhaps the lower portion is to be regarded as the only permanent part; the upper one being intended to be more substantially erected at some future period.
The Bishop’s diligence also must be mentioned in purchasing lands in every fresh-formed township, as sites for future churches and parsonages, so that the Church may advance with the times—a practice which should be more imitated in other dioceses. From building church edifices he turned to the appointment of church officers. He made
Afterwards he obtained the sub-division of his large diocese, by cutting off the Middle Island, to which Dr.
By a mistake in the Bishop of New Zealand’s letters patent, his diocese was made to extend to Lat. 33° N. instead of South, he therefore turned his attention to the islands lying in his diocese. In 1861, Dr.
The establishment of the constitution of the Church of New Zealand was chiefly owing to his exertions; this took place in March 1859, when the first General Synod of the Church was held at
In the present position of colonial churches, it is evident that each must have its own constitution. Severed from the State, and so widely separated from the parent church, it is necessary for its own government that it should agree upon some form, to which all its members might subscribe; without which anarchy and confusion would prevail, should any unforeseen event occur, as the present painful one in
Perhaps the present form of Church government agreed upon may be found too complicated to work freely and satisfactorily. If this should be the case, it can be rectified by the same power which first called it into being. In a new colony like New Zealand, it appears sad that the various sections of the Christian Church, which differ so little in doctrine, could not have agreed to merge their little differences, and form themselves into a Catholic Church for the whole. The Synod being composed of the three orders—bishops, clergy, and laity—are brought into intimate intercourse by their triennial meetings, which must prove a means of cementing the whole together.
Three general Synods have been held; the first at
It was decided in the first that the clergy should be called curates, and also proposed, at the same time, to arrange the title by which the Bishops were to be addressed. To call them lords in colonies where there are none bearing that title, and no baronial rank attached to their sees as in
Each diocese has likewise its own annual Synod, of which every clergyman is a member. The value of Synods appears to be free discussion and united action, which will not allow of any innovations being made by individual members. Where nothing can be done in the way of change without the consent of a general Synod, there cannot be much danger of men attempting to introduce their own views. Even should there be a desire on the part of the Bishop and clergy, the lay element still remains to keep them both in check, and thus far it has been so significantly expressed that both must succumb to public feeling or lose their followers. By them the Bishop becomes the true organ of the Church, as well as its true head. The Diocesan Synod expresses itself by its Bishop, and the General Synod by its Metropolitan. But without the Synod nothing can be done; hence the attendance of the New Zealand Bishops at the Pan-Anglican Meeting, as it has been called, is, as far as the New Zealand Church is concerned, to be viewed as having no higher object than the interchange of amenities between the heads of the various sections of our Church. Had those heads come armed with
The one great truth which appears to be silently and slowly developed in the present day in the colonial Church is, that it cannot be ruled by the strong arm of power, but by that law only which Christ, its founder, delivered—the law of love. Had Bishop Grey tried that law, Bishop Colenso would have succumbed.
The time has now arrived for the colonial Church to stand by itself. The mother Church is unable to sustain it, severed from the State, “it is placed in the same position, neither better nor worse, than that of any other Christian community,” and being as much separated from the State as they are, it is evident that it cannot exercise any more control over it, than it does over any other section of the Church; therefore it is equally necessary that it should have its own laws and appoint its own officers, and all this can be done without severing those bonds of love and affection which will ever continue to bind it to the parent Church.
Henceforth, the colonial Church by its General Synod will appoint the Bishops, which hitherto have been nominated by the Bishop of New Zealand, who has had a far greater claim to that of Bishop-maker than ever the Earl of Warwick had to be a King-maker, and his nominations were ratified by the Crown. The vacated See of
These are extracts from the memorial. It is a sad pity that more care was not taken in the selection, and in ascertaining first the sentiments of the Dunedin Church, but it still remains to be seen whether that Church will confirm the appointment,
Such is a brief sketch of the history of the English portion of our Church in New Zealand. It is now established in its integrity, with its seven Bishops, its General and Diocesan Synods, let it simply look to Christ and rest upon Him, and His blessing will rest upon it, but if it turns aside to forsaken vanities it will not be owned. This brief account of the New Zealand branch of the English, or, as it would now be styled, the Anglican Church, will not be complete without a few observations on its present state being added.
To commence with
The same may be said of St. Matthew’s, which is a large wooden building, with side aisles and two rows of pillars; like the former, it is well filled, and has the larger congregation of the two.
The neat little suburb of Parnell, seated on the road to Manukau, contains St. Mary’s Church, which is also well attended. The small new church of St. Sepulchre, at the cemetery, has recently been opened.
On the north shore opposite to s., and at St. Matthew’s, £956.6s. 10d., at St. Mary’s £521. 12s. 1d.; and at the North Shore Church, in a very small community, £107.15s. 7d. These amounts were derived from seat rents as well as the offertory, and from these the clergy have their salaries, and all church expenses are defrayed.
Before we leave
About five miles from This singularity is perhaps to be partly attributed to a common practice which more or less prevails throughout Polynesia of changing old words for new; thus, if a chief should bear the name of any common thing, as Kai, food, after his death it would be considered a curse to use it, so Tami has been substituted in Rotorua, and in the same way for Wai, water, Honu, in another district.
The Bishop is now organizing a new station at Norfolk Island, which is to be feared will prove to be a mistake, as the great advantage of bringing the boys to New Zealand was that they might have as strong a contrast between barbarous and
The plan of the Melanesian Mission for converting the Heathen is an original one, and in common with every other effort made to enlighten the benighted sections of the human race, and extend the Redeemer’s kingdom, is entitled to the prayers and well wishes of all God’s servants; and being peculiarly an Australasian Mission, sprung from the infant Church there, it has the greater call on the sympathy and support of its members.
It is, however, at present but an experiment; there are difficulties to contend with which cannot be avoided. The boys must acquire a considerable fluency in the English tongue, before they can comprehend the scheme of Redemption through Christ. Their stay at a time in the colony is short, and their return uncertain. The plan of making Norfolk Island, or Curtis Island, (which was kindly offered to be given for that purpose by the New South Wales Government,) is objectionable, for the reasons already given. They will see there no ships, no manufactures, no carriages, or appliances of civilized life, calculated to strike them with the vast superiority of the white man; and that must be the first impression made on the savage mind. Still the experiment is an interesting one, and creditable to the New Zealand Church. May it, in thus looking abroad to do good, not forget the spiritual welfare of those nearer home. Its first Bishop is an energetic man, gifted with a great facility of acquiring languages. And it must give the savage a favorable view of some at least of our race, which will be a set off to the bad one formed by too many of our traders, whose marauding visits occasionally appear in the public prints. The wholesale vengeance likewise occasionally taken by our men-of-war, when innocent and guilty are equally punished, whatever may be the wrong committed, does not tend to give the savages a very favorable opinion of us, nor will it render the Bishop’s visits as acceptable as they would otherwise be.
At
In the city of
St. Peter’s, the other church, is placed at the opposite end of the city, which resembles in form a pair of spectacles, the two eyes being Thorndon and Pipitea, forming two towns, the intervening space being occupied by a long row of houses, placed between the beach and the cliff. It is a low church, but of considerable size. It has been twice enlarged during the present incumbent’s time, and still seems to require a further addition. Both churches are well filled, and the increase of the place already calls for another.
On the west coast, at
At Matarawa there is a very neat little church, which
Lyttelton, the port of
St. Luke’s Church is a large ugly ecclesiastical barn, standing without its equal, perhaps, in the Southern Hemisphere.
St. John’s is a new building, of beautiful white stone, with specks of obsidian. This is a credit to the place.
In the neighbourhood of
Before leaving the province of Canterbury, it may be remarked, that the well-built city of
All the streets are named after Bishops of the English Church, and some of the villages as well. In the city there are Ridley, Latimer, and Cranmer streets. As at
Of the province of Canterbury, generally, it may be said, that in its progress, character of society, cultivation, and domestic homes, it has a decided pre-eminence amongst its sister provinces; and though the last founded, will soon rank first, even in its numbers; the newly-discovered gold fields on its western coast, which already have added little short of fifty thousand inhabitants to its population, show how wonderfully the Almighty is filling up the world’s wildernesses with the sounds of civilized life.
In the province of Otago, which was originally intended to be exclusively a Presbyterian colony, a diocese is on the
The Gospel was proclaimed to a nation of cannibals by a small number of laborers, barely exceeding twenty-four, of which more than half were laymen; and it was proclaimed with success. But now how greatly is the case changed! One hundred clergy, and those to minister—not to savages—but chiefly their own countrymen. May their labors exceed those of the little Missionary band a hundred-fold! That band is, in a great measure, worn out with age, and much diminished in numbers by death. If it is not to be replaced let it be aided now by this fresh force.
In addition to our own body of clergy, there are the Wesleyan and Presbyterian; and, on the opposite side, a large staff of the Church of Rome, with two Bishops at their head. These will force the Protestant ministers to increased energy and activity, unless they suffer themselves to be captured by their dazzling vanities—as the fish are by the Maori fisherman with his pawa, shining pearl shell-hook—and then find, when too late, that they have been deceived and destroyed by an empty representation of the reality!
It is an acknowledged fact, that amongst all aboriginal tribes which have no fixed laws and institutions, brute force prevails and might is right. In this way all differences are settled by the weaker yielding to the stronger. When civilized man comes into contact with such, this evident superiority is at once seen and acknowledged by the savage; he cannot repress his wonder and admiration at the knowledge which the white man possesses; he feels constrained to admit his superiority, and to regard him in the light of a teacher. Nor is it necessary to say, that could such a power so tacitly conceded be used without being abused, it would give an amazing facility to benefit and raise the inferior to a level more nearly corresponding with that of his teacher.
When the Spaniards first landed on the shores of America the simple natives regarded them as beings of celestial birth,
Had the first visitors to those newly-discovered races acted consistently with their profession, and sought to use the reverence thus spontaneously conceded for their good, it is impossible to say what might not have been effected.
The history of the civilization of Peru furnishes a proof of this. Two semi-civilized beings—Manco Capac and Mama Ocollo—suddenly made their appearance by the banks of the Lake Titiaca;—dressed in the garb of civilized life, they astonished the savage natives by the superiority of their appearance and variety of knowledge; they regarded them as beings of celestial origin of higher order; and this conviction gave them the greatest influence, which happily they used for their good. Though a single pair they succeeded in instituting law and order; in inducing the scattered tribes to live together, and in getting them to adopt all their plans for their improvement. They gave them a form of religion; they taught them to build houses, give up their wandering propensities, and dwell together in towns.
Gradually they laid the foundation of that civilization, which excited the wonder and admiration of the Spaniards. This is an extraordinary instance of the power of mind over brute force, when two individuals alone could effect such changes, and not only preserve their lives amongst lawless savages, but compel them to be obedient to their commands, and regard them as their Divine rulers; it seems as though they exercised a kind of mesmeric influence over the minds of the multitude which could not be resisted, but constrained them to do whatever they wished, with the firm belief it was for their good.
There is something almost too marvellous in this account to be believed, were it not for the credibility of the authorities who have handed it down. The only parallel instance is that of the Missionaries in the Southern Hemisphere; and New Zealand may be here brought forward as an instance.
Fifty years ago the Missionary first landed on its shores, then rife with human slaughter and cannibalism, where perhaps life was more insecure than any where else. Still alone, unaided and unsupported, he maintained his ground in the midst of those ruthless savages, gradually gaining their respect and obedience. Mr. Marsden, the indefatigable worker for the good of the Maori race, seemed to have obtained an influence over the natives, by imparting to them the feeling that he was their friend, which enabled him to do what no other European dared to attempt. He walked from the Thames to the Bay of Islands, passing through the midst of tribes which were then waging an exterminating war with each other, and he was treated with respect by all. The greatness of the undertaking in that early day, may be estimated by the fact that no Governor of New Zealand had passed through the island from the east coast to the west, until Governor Grey succeeded in the attempt at the close of the year 1866, walking from
It is a sad consideration that the ill-timed present of guns to Hongi by George the Fourth raised the ambitious views of that chief, and led to the most destructive wars that ever raged in New Zealand. Putting aside the religious character of the Missionary and his belonging to a superior race, he was a messenger of peace, striving to put an end to what they knew to be wrong; in short he obtained an ascendancy
The natives were prepared to receive our laws and institutions, and to yield obedience to Queen’s representative; his word was law:—but when they perceived that it was not the advancement of their race which was aimed at, but that of the European alone; that they as a people were ignored, that no power was conceded, no place given to the chiefs in our councils, no voice in framing those laws which they were still expected to obey; but only one grand object was kept in view, the increase of one race at the expense of the other, then a revulsion of feeling gradually took place. The flag which they first assisted in floating over their land now became an object of fear and dislike; nor were their suspicions lessened by designing foreigners and others; they were told the flag was an emblem of their subjection, and unfortunately their fears afterwards were abundantly confirmed by Earl Grey’s celebrated despatch to Governor Grey, ordering him
This was the true cause of the first war.
As our countrymen increased and occupied the country, the necessity of keeping on terms of friendship with the natives became less felt, and by the fresh comers, not at all. Many, too, often viewed the original owners of the soil as intruders, This was the complaint of viz., that the native owners of the soil had no right at all to it.
The British Government wherever it is established destroys the power and privileges of the Aborigines without granting them any equivalent; no offices have hitherto been bestowed upon even those of the highest rank, or any acknowledgment of their dignity given. Their lands too have been rendered useless to them, the better to constrain them to sell. They were not allowed to lease them to the settlers, consequently, however extensive they might be, and however valuable from their close vicinity to the European, they became valueless to their owners. Those who had been faithful to Government during the war received little notice when it was over; whilst those who had been the most troublesome, at its termination received the most substantial proofs of the Government bounty. Tahana Turoa, who rendered great aid to the Government during the first war, when it was over was passed by unnoticed, whilst
Another cause is their not having been encouraged in their endeavours to raise themselves; for adopting our religion and manners they have in many instances been regarded as hypocrites, and have had little credit given them for sincerity; their faults have been magnified and their virtues ignored.
The natives, too, seeing our real weakness, from the scattered character of the settlements and the natural peculiarities of the country, with the frequency of our panics and the too often trifling causes of them, were thus emboldened to be disaffected. It is a question whether the sepoys, seeing how panic-struck their rulers were, were not in a great measure thus induced to break out into rebellion. “I believe that panic lay at the bottom of half the actual mutinies which have taken place after the first. “Ludlow’s India,” vol. 2, p. 260.
The idea broached by
The native is naturally as shrewd and sensible as the European, and far more so than many. He plainly perceives that he is regarded as an inferior; and the general treatment he receives has confirmed this feeling, and convinced him that, as the European increases, the treatment he will receive must be worse. This conviction has had much to do with causing the present war. Before it began some of the Europeans felt so confident of their own power to maltreat, that they were neither ashamed nor afraid to express their wish “to polish off the black niggers.”
When the second war commenced at
It is very sad that this feeling has been too generally entertained by the white towards the colored races; however light the shade, all are niggers in their estimation. Such was the case in India; highly civilized as their princes are, they have been treated with the greatest discourtesy. Mr. Ackland gives an instance of British insolence to a rajah of Cuttack, when a party hunting on his land, and making use of his coolies and elephants, could not even wait for the “beastly nigger” to hunt with them! The same writer on India records many similar instances of this systematic illtreatment of natives of all ranks.
Nor has the immoral example set the native by the European been without effect, seeing those duties, which the Bible presses upon them, totally neglected by the mass, they are naturally more likely to be led by it, than by the few who have taught them otherwise.
When, therefore, the chiefs and more enlightened natives perceived that it was the evident desire of Government to obtain their lands and not bestow corresponding advantages, that in fact their nationality must inevitably be swallowed up by the rapid increase of the European, we cannot wonder that they should desire to save their own power and position, as well as that of their race, by establishing a government of their own. And this desire was increased and fixed by the glaring indifference shown to their welfare, permitting them to fight and kill one another, even in the midst of our settlements, without the slightest interference on our part; openly furnishing with arms and ammunition the party which was viewed with favor for agreeing to sell land, although the other side was equally friendly, but unwilling to part with their patrimony.
Government, too, aided and fostered the quarrel, by disallowing the Arms and Ammunition Act, which previously forbade their sale, and thus enabled the Maori to procure any amount of the munitions of war.
In
We professed to desire the natives to submit to law. A brief and excellent digest was drawn up in Maori by See “New Zealand Settlers and Soldiers,” by Rev. Thomas Gilbert, p. 38.
Another defection took place in the south.
Nor is this the only instance of such glaring injustice being committed by the agents of the Government itself. If the present war began at Waitara, through a sad mistake of the Governor permitting himself to be led by others, instead of acting on his own judgment, the previous Maori war between Rawiri Waiawa and Waitere Katotore, had also its commencement in the foolish and unjust act of the
It appeared, however, that at last the Government had seen some of their errors in the treatment of the Maori. All the head chiefs were summoned to a conference, which from the proclamation seemed to be really a step the right way—a kind of native parliament, over which the Governor would preside. The invitation, however, was viewed with suspicion; few but those who were deriving pecuniary advantage from the Government, felt disposed to accept it. The he mea noa”—no good, if not “he mahi hangareka o te pakeha”—a piece of European deception; the Government lost a grand opportunity of facilitating the restoration of peace, and of regaining the good opinion of the Maori for uprightness and rectitude of intention; a chance which may never occur again.
It may likewise be mentioned that a very heavy duty had been placed on all articles consumed by the natives, especially on tobacco; they soon found this out, and in a great measure avoided it by raising and preparing it themselves. Nor must the machinations of foreigners be overlooked, and especially those of the French priests. It is not to be supposed that they proceeded from any love to Napoleon, but chiefly as a means of obtaining an ascendancy over the native mind, by securing their confidence from an apparent interest being taken in their views, and thus having an identity of feeling with them. The natives were carefully informed that they were not under the law of the Queen, and that the Governor had no authority over them. In promoting the King Movement they were always conspicuous, attending every meeting, and, until his authority was established, they never omitted an opportunity of being present.
Having briefly alluded to some of the many circumstances which have conspired to estrange the native from the European, and to destroy that attachment to him
The first may be called a Theocratic, which was that of the Missionary. When they had obtained an ascendancy over the native mind, and the Maori as a people had embraced the Christian faith, the law of God then naturally became the law of the land, and all appeared willing and desirous of living by it, and even before the entire race turned over to Christianity, although the Heathen party refused to join, still they did not dispute the authority of God’s Word.
An Autocratic or patriarchal form of Government next followed. The natives looked up to the Governor as their head and Father; they called themselves his children and he treated them as such, rewarding them, when good, with bon bons, in the form of blankets, sugar, and flour, and also when troublesome coaxing them to be good by similar expedients; in fact they were treated as children; and this was the great mistake, they did not receive the rights due to British subjects, for they were not considered capable of exercising them. This form of government, which commenced with Captain Hobson, terminated with Sir. G. Grey’s first rule. It may be said, that although the three Governors successively appeared anxious for the Maori welfare, and really seemed to desire it; still each had a different plan, and in reality nothing was done to carry on the work of raising the native mind, and expanding it to aim at a higher position than that which it had attained under the Missionary. They had aspirations after a higher state, these were not encouraged but depressed; like children old enough to run alone their parents thought them yet too young to be trusted, and so kept them still in swaddling clothes.
With the departure of Sir G. Grey, a new form of government was enunciated, which for want of a better name may be called a Bicratic. When the new constitution was put in force, one parent was no longer thought sufficient
But it is not to be supposed that a naturally strong-minded race, which can clearly see through the inconsistencies of those they have been called upon to respect and obey, would remain inactive. The chiefs seeing that their position was lost, and that in proportion to the alienation of the land their mana—power, went with it, also the rapid increase of the European, which threatened the national existence of the Maori race in a few years, began to bestir themselves. It is singular that the greatest chiefs are not always the greatest land holders; their followers are frequently possessed of far more than they themselves. They are called blood chiefs in virtue of their descent, but not land chiefs; still they have a general mana over the whole, and so long as its integrity is preserved their influence is proportionately great. To stop, therefore, the alienation of land was to arrest the loss of their power and the encroachment of the pakeha. Before these ideas, however, were fully developed, many councils were held, and much deliberation took place.
The first real step taken was that by Matene te Whiwhi of Otaki in 1853; he went to
Of all the warlike tribes none surpassed the Nga ti Raukawa and Nga-ti-toa under Rauparaha,
Having thus introduced Matene, we may follow him to
“Listen all men, the house of New Zealand is one; the rafters on one side are the Pakehas, those on the other, the Maori, the ridge pole on which both rest is God; let therefore the house be one. This is all.”
From this it appears evident that there was originally no intention to interfere with the European, but to confine their efforts to the raising up of their own race; nor can any fault be found with them for so doing. The central tribes could not strictly be considered under British authority, they had not subscribed their names to the treaty of Waitangi; it is
The movement, however, did not stop; soon after, in May 1854, another grand meeting was announced to be held at Manawapou, in the Nga-ti-rua-nui district. A council hall was erected one hundred and twenty feet long and thirty wide, with two entrances; it was called Tai-poro-he-nui, or the finishing of the matter, the plug that was to stop the further running off of the fresh water into the salt, that is, the selling of any more land to the Europeans,—there they formed a league for the preservation of native lands; a tomahawk was passed round, intimating that all would agree to put the individual to death who should break it.
In 1856,
A meeting was next summoned by W. Thompson, in the Waikato district. This was attended by the head chiefs of many tribes, and by
Hongi attempted to obtain that distinction by force of arms and the fears of his enemies, but in vain. Potatau had that honor conferred upon him by the various tribes of the interior, from conviction that a head was needed, to initiate a form of government amongst themselves to control and sustain their race against the encroachments daily made upon it by the European; but in this step there was no hostility or desire of it expressed. In the grand debate which ensued the constant repetition of the sentiment was heard, “The King on his piece, the Queen on her piece, God over both, and love binding them to each other.” The only point of debate was, whether the Queen was to be allowed a road through the native King’s territory or not, and the majority Te Wherowhero Potatau received a small pension from the Government up to the day of his death.
Had that movement been fostered, had counsellers been furnished to guide, it would not only have been the act of a paternal government, but the means of raising the race and proving that we were legislating for their welfare as well as our own, and thus would have permanently attached them to us. At first the measure was treated with ridicule and then with suspicion, but no step was really taken either one way or the other; we only showed we did not sympathize with them in their efforts to imitate the Sandwich Islanders, their ancestors, to attain civilization.
Poor old Potatau was sincerely attached to the Governor, but he was fast sinking into the grave when raised to his high office. He soon disappeared from the scene, and was succeeded by his son Matutaera, under the name of Potatau the Second. He appears to be a good, but an unambitious man, and probably possessing little strength of mind. His counsellor,
Whilst this was going on in The following was communicated by a highly respectable settler at New Plymouth:—The unfortunate Waitara Land Purchase by Governor Browne, was most certainly the work of Mr. M’Lean. So little did the Governor contemplate any land purchase at that time, that Mr. M’Lean was on the very point of leaving for Napier, when he mentioned to an intimate friend his belief that he could buy land from the natives at that moment, if the Governor would prolong his stay a few days. In consequence of this, some of the inhabitants of New Plymouth waited on his Excellency, and begged that he would delay Mr. M’Lean’s departure, to this he immediately assented; and in a few days that gentleman convened a large meeting of the natives in the town, which the Governor attended, and at which the Waitara land was agreed to be bought. He then took his departure, with the understanding that he would shortly return to conclude the purchase; but apparently foreseeing by this time some difficulties, he failed to do so, and left Napier for the Middle Island. Nor did he again appear at
The next fight took place at the Waitara, in June. Although the battle was a bloody one, it was inconclusive. But afterwards, Puketakauere, better known as the L pa from its shape, was abandoned, and the troops then burnt it. In November the Mahoetahi pa was taken, and the Rev. Mr. Brown’s son was shot, being one of the first who entered it.
The town of
In February 1861, the Battle of Huirangi was fought. The natives boldly attacked the new stockade, from which they were compelled to retire with the loss of thirty-six men. This attack, though unsuccessful, created much surprise and admiration, at such a daring attempt being made to scale the walls of the redoubt. At that time the deplorable state of the town was increased, by all the females and children having been sent off to
General Pratt on his arrival assumed the command there. It was shortly after, that the repulse of the 40th, under Colonel Leslie, at the Peach Grove, took place, when actually a force of one thousand seven hundred men were put to flight by a volley from forty-one Maories,—a panic seized the whole supposing they were surprised. One man was shot, and his body left behind, as well as an Armstrong gun, and an officer in his flight falling over a trunk of a tree, his sword fell out of its scabbard, and he could not stop even to pick it up. The Colonel ordered his men to retreat; some of them with their officers refused, and turned about and faced the enemy, otherwise the casualties would have been greater.
The General distinguished himself by his sap before the Arei pa, which, after consuming much time and occupying many men, was rendered totally useless, by an officer of the Government rushing up with a white flag at the moment of its completion, when the pa was on the point of being taken. The natives thankfully accepted the offer of peace, as a means of escape from certain destruction, and no sooner was it made than they retired; it was, however, but a nominal one. General Pratt soon after returned to Melbourne. He certainly did not seem to have accomplished much, but he was a brave old veteran, and effected as much perhaps as could have been expected with the force under his command. The native allies when they bid him farewell on his departure, manifested their esteem by giving him various presents of green stone ornaments, and fine native embroidered mats. He never spared himself, but took his fair share of exposure. He was succeeded by General Cameron, who on his arrival assumed the chief command.
Hitherto,
No sooner, however, was the quarrel placed in Tamihana’s hands than he gave a proof of his wisdom and forbearance. He wrote an admirable letter to the Governor, proposed that both the European and native forces should be withdrawn from the Waitara, that the case should be transmitted to the Queen’s council in England, and that both parties should submit to their decision. This good and sensible advice was rejected.
At this time also Sir William Dennison, the Governor of New South Wales, wrote an excellent letter to Governor Browne, relative to the King Movement, Two other excellent letters on the same subject were written at the same time, one from Mr. Turner, a solicitor, of
side, and we might reasonably have expected the Divine blessing to rest upon us.
The Governor issued a proclamation denouncing the King movement, and offering pardon if it were given up. The Ngaruawahia council replied to it in a calm and telling address to the Government, and Tamihana accompanied it with a letter to the Governor himself.
About the same time the
The declaration of Governor Browne’s war policy was generally approved of in the Northern Island. An address to this effect was drawn up at
The recal of Governor Browne and the return of Sir G. Grey, was a change generally hailed with delight. That officer voluntarily resigned the more lucrative governorship of the Cape, where he was most highly esteemed, for that of New Zealand, to which he returned with the hope of restoring peace to the country;—this must be regarded as a proof of his disinterested love for the colony and the Maori race, as well as desire to save them from destruction. The diligence he manifested in collecting their legends and songs, and in acquiring their language, affords the strongest evidence of his true feeling towards the natives, and therefore it was not to be wondered at that his arrival was equally welcomed by both races.
Governor Browne likewise possessed the esteem of a large body of the colonists, who evinced their attachment to him by presenting a handsome token of their respect on his departure. The chief fault which he committed during his reign, was trusting to the judgment of others, whose minds were far below the standard of his own. He fancied he was too old to acquire the language, and to understand the manners and customs of the Maori, and thus suffered himself to be led by those who were not equally interested with himself in the true welfare of the colony; hence the cause of the mistakes he made. Had he acted otherwise the Waitara war would not have taken place.
The natives, indeed, were ripe for war; and even had not that excuse for the commencement of it been given, some other would, doubtless, soon have occurred. Nor did he want the respect of the natives, who, though they found fault with his acts, still viewed him as a straightforward man, comparing him to the Kahu, or hawk, which hovered overhead, and though a bird of prey, still could always be seen; whilst the
Kiori,—rat, which worked underground, so that it could not be told when it went in, or where it would come out.
Sir G. Grey did not long remain inactive; he immediately addressed himself to the object of his mission. In the commencement of December 1861, he forwarded to the head chiefs of Waikato an outline of the policy he intended to adopt, and then went to them himself, accompanied by Mr. Fox and several other members of the ministry. The Governor’s progress was very satisfactory; the natives everywhere united with the settlers in paying him respect. At Kohanga he found a triumphal arch erected by the former, which was decorated with great taste; in the centre were the letters “V.R.” and the words “Queen Victoria,” and “Sir George Grey.” A few days later a great meeting was held in the open air; eight hundred natives were present, of which two hundred and fifty represented the King party and the upper Waikatoes. The Governor explained to the meeting his future plans; the natives spoke freely to him in reply, and declared their approval of them. They recognised him as “their friend, the skilful doctor by whom the evil which afflicted the land might be healed.” Another said, “He was content; the day was beginning to dawn.”
The very next day another grand meeting was held, when the representatives of five tribes were present. The Governor repeated to them his proposed line of policy. He was answered by the natives one by one, each individual expressing, in language more or less figurative, his attachment to the Governor and loyalty to the Queen. When all had spoken the principal chief stood up, and pointing to a carved image, said, “Governor Grey,—that is Tipa; we who belong to these five tribes take our origin from him; he is our ancestor; the source of our dignity; we give him to you; also his mat and his battle-axe; we cannot give you more.”
According to Maori custom there was no form in which
At the conclusion of the meeting at Kohanga, Mr. Fox, accompanied by Mr. Gorst, visited the native assembly at Hangatiki, in the Upper Waipa. They were received by a native guard of honor. After the usual preliminaries, Mr. Fox made the following important statement as to the intentions of the Governor towards them, and the terms of peace which he was prepared to grant:—
These were very reasonable terms and seemed sure of being accepted, coming as they did from the Governor, for
On the 26th December 1861,
This step the natives considered to be at variance with the declarations so recently made to them, and to destroy their hopes and expectations,—distrust and fear filled their breasts,—this new movement of the military was regarded as a positive proof of insincerity on the part of the Governor and his advisers, it was viewed as a declaration of war, and they prepared for it accordingly.
A decided change of feeling amongst the King natives now took place. Thinking that there could be no cooperation with the Pakeha, they sought to establish their nationality totally distinct from that of the European. The feelings of the time are fully expressed in a song which was then in every Maori child’s mouth.
This song has a great deal of meaning: the being bereft of pipe refers to the very heavy duty which had been put on tobacco, to make the native, who was the chief consumer, pay as much as possible; but this over-grasping defeated itself. The native, unable to purchase tobacco to the extent he formerly did, began to grow it himself, and from instructions he has contrived to pick up, he now manufactures it; this he calls torore; some of it is so well made that there are great smokers who will give equal weight of our best tobacco for it.
The word Porihi expresses a most contemptuous feeling for the European, as one mad with drink.
Gold-diggings were then coming into notice and all were crazy after them; the Maori Royalists, therefore, thought that they, or Europe would be the best places to drive the sea robbers to.
The followers of the King are taught to do without any of the foreign luxuries which distinguish the European from the Maori.
Rauna katoa is a half-caste word, the English word round being here Maorified, and thus makes a more emphatic expression than any of their own.
A sad proof of the hostile feeling entertained by some of the natives to the Europeans was given at a grand runanga held at one of the council rooms called Te Taka Maui, and Tu tangata Kino; six hundred natives of
This is a second instance of a similar occurrence. At the runanga held at Whatino, in January of the same year, when a similar question was discussed, Honi Kingi Nga-tairakau-nui fell dead in the midst of them. The meeting at Te Taka Maui lasted eight days!
In September 1862, the Governor paid
The little cloud, no bigger than a man’s hand, was now rapidly becoming blacker and larger, covering the horizon. Some eighteen months previously it unexpectedly arose on the banks of the Waitara; a file of soldiers was innocently thought sufficient to bring the natives to their senses and settle the question. General Pratt departed without the quarrel being any nearer its termination than he found it. General Cameron succeeded; he at once perceived that the Waitara did not present a field large enough to deploy his forces upon, he must have a more extended one for his operations. After a brief visit to New Plymouth, he departed to
July 13th 1863, General Cameron took the field with a force which might have trampled out an Indian Mutiny of larger dimensions; but the character of the natives of India and those of New Zealand widely differed; the latter felt they were fighting for their nationality, which they were determined to resign only with their lives. With inferior numbers It is doubtful if the natives ever had more than five hundred in the field at once.
But still the chief fortification remained. The first line of rifle pits was taken; and those who gallantly carried them, though lessened in number, pressed on to attack the second line of defence, in face of a heavy fire; that line turned out to be the centre and key of the position. Here those who fled from the first parallel rallied; and so determined was their stand, that the attacking party were forced to retire under the shelter of the first traversed line. Four attempts were made to storm the centre of the position, and four times the assailants were repulsed with loss. The first assault was made by the 40th, then by the Royal Artillery under Captain Mercer, but with a like result in both instances.
The evening was advancing, and the General requested Sir
This battle seemed to have been a heavy blow to the followers of the King. And when the Governor said, that at Nga-rua-wahia, the spot selected as the Maori capital, he should hoist the British flag, and beneath its folds dictate the terms of peace, the natives took him at his word, and abandoned the place, allowing the military to occupy it, without firing a single shot. The Governor prepared to fulfil his word; but afterwards changed his mind, and let his ministers proceed by themselves. By so doing an
The war, therefore, instead of ending at Rangiriri, proceeded up the Waipa and Horotiu; the troops advanced to Watawata, te Rore, and Rangiawhea, the centre of Maori civilization. At Orakau another grand stand was made. Month after month had passed away in this desultory war; and from the crossing of the
The unhappy differences at head quarters were patent to all, even to the natives themselves, they had their friends, who took care to keep them well acquainted with every thing going on. One of the chief members of the ministry told me, they had been obliged to send away two priests from Tauranga on this account.
Whilst war was raging up the December 12th, 1863. “On Sunday morning smoke was seen in the bush; an advance was cautiously made to surprise the natives. They proceeded in silence until the sound of a bell was heard, and then the voice of a man singing, as if engaged in leading the devotions of the encampment. The Forest Rifles thereupon crept stealthily forward, Ensign Westrupp and a few men in advance. Two colored men of the party took the lead, and succeeded in getting pretty close to the natives before they were discovered; and as the man on the watch did not give the alarm, it is supposed he thought they were friends coming to them. The advanced file had got within thirty yards of the natives, and Ensign Westrupp ordered them to fire. The order was obeyed, and the Maori sentry fell dead. A rush was made on the encampment, the entire party coming up and delivering fire. The panic amongst the Maories was intense. One man stood upright, without making an effort to escape or defend himself, and was shot down. Another was wounded in the shoulder by Smith; the native fired at him in return, but missed, he then clubbed his double-barrelled gun, and struck at Smith, who parried the blow, and closed with the native. Although the Maori was wounded, he would have proved match enough in this hand-to-hand struggle, but for Ensign Westrupp, who came to the relief of his man, and shot the native in the head, he fell, but again rose to his legs, when another man blew his brains out. That was the only instance of resistance made by the natives, except a few shots which did no harm. Four of the Maori were left dead on the field, and several wounded men were carried away principally by the women of the party. There was an order given not to fire at any of the women. Two chiefs were killed, judging by the tattooing. There were a good number of women and children.” Such is the account given in the public prints of the exploits of Captain Jackson and his company of Forest Rifles on the Sabbath Day. It also says, “We should add that it is believed three more were killed, from the way the bodies were seen to be carried by the women when out of range. It is to be regretted that the Forest Rifles did not follow them up, and inflict greater punishment on them. On the whole, therefore, a highly successful affair has occurred to enliven the monotony of the war, and this time it is entirely by civilians.”—Extract, “Southern Cross,” Dec. 15th.
The troops had been previously employed in scouring the surrounding country, Otawhao, Rangiawhia, Kihikihi, and many neighbouring hamlets, which were sprinkled over the fertile district at the base of Maungatautari. At last they reached Orakau, a roughly-fortified pa, containing between three and four hundred natives, including their women and children. This might be said to be the last post of defence remaining to the
When all was completed for the final attack, the General, desiring to spare the lives of so brave an enemy, sent a message to them, saying, “Friends, hear the word of the General, cease your fighting, you will be taken care of and your lives spared; we have seen your courage, let the fighting stop.” The answer given was, “Friends, this is the reply of the Maori, we shall fight on, ake, ake, ake, for ever, for ever, forever.” “If you are determined to die,” said the General, “give up your women and children and we will take care of
The account is painfully interesting; how sad such a people could not be spared; surely they are worthy of every privilege and right being conceded, which we as British subjects possess. They were doing for themselves just what our countrymen and women too did at Lucknow. The fight was resumed, rush after rush was made at the enemy’s works, but with the same result, they were repulsed, with the loss of half the attacking party. The end of the sap was now within two yards of the native trench, and two attacks on the position had been made, and a heavy fire of grape and rifle bullets kept up. The natives, having neither water nor ammunition left, nor even raw potatoes, on which they had before sustained life, then decided upon a retreat. The well-known chief, Arama Karamao Te Ikarau, standing in the midst of his little band of followers, said, Let us pray; and taking out his Prayer-book all knelt around him, regarding themselves as dead men, whilst he read a few suitable prayers for Divine protection; folding up his book in a new shawl which he girt about him, then bid them follow, and said, “Let us make a rush by that place,” pointing to the spot guarded by the 40th, “and die fighting by the hands of brave men.” He led a portion of the garrison to the lines of that regiment, which they safely passed, but when they reached the second line Arama and some of his party were taken prisoners. Not a single thing, however, was taken from him by the soldiers, not even his new shawl; but tobacco and a pipe were offered him; he was surprised at the general kindness he received, and the good food given them. The 40th, he said, were brave men, they never injured him or his comrades when captured. The General might well think escape was impossible, having so placed the 40th, under Colonel Leslie, as quite to surround the pa; how they passed their lines no account has been able to say. But there were some there as in Lucknow, who trusted in
When the retreat was discovered a large force was immediately gathered on the edge of the embankment, and fired as quickly as possible at the long line of famished and wearied men, women, and children, hastening away for life. The cavalry was brought into requisition, and the retreating natives were headed and turned. Thus hemmed in the swamp, the work of destruction went on with vigour; one hundred and twenty of those poor wretches were killed, of which twelve were women and several children were wounded. A fine half-caste girl was picked up amongst the flax, with her arm dreadfully fractured by a ball; she was brought into the camp and recovered.
The feelings of our foes were forcibly expressed by those few words which they uttered:—
The Colonial Government had already determined to occupy Tauranga, regarding it as an important place on account of its harbour. Troops were sent there; it is difficult to say why; one thing was evident, that the first line of confiscation did not give satisfaction, it was thought better to extend it to Tauranga.
It was not long, however, before hostilities commenced. The
Our killed and wounded were one hundred and three, and of this large number there were nearly twenty officers. The sergeants alone nobly stood by, and perished with them. The gallantry and bravery of both were beyond all praise, they, though abandoned by their men, refused to leave the ground, and stood resolutely at bay, endeavouring to counteract the panic which had seized upon the troops. When the vessels returned to
Poor Colonel Booth and his noble comrades were buried with thirty-five of their men at the same time. Truly, in the midst of life we are in death. When shall we be sufficiently civilized to learn war no more? The weeping willows which wave over the remains of the wife and only son of the venerable Missionary of Tauranga, now sigh over those whose untimely graves cluster around.
The Governor had caused the Waitara question to be
In the beginning of May in the preceding year, an unfortunate proclamation was issued, relative to the re-occupation of the Tataraimako block, which the natives had conquered and held possession of. Through the mistake of the translator the natives were informed that the law of fighting was established; they therefore gave notice, that from a certain day no European would be allowed to pass through an intervening piece of ground, which was one of their reserves, warning them, that if any presumed to do so they would be fired at. The Governor and General were at May 4th, 1863.
Our troops met with a reverse at
Immediately the news reached New Plymouth that a disaster had befallen Captain Lloyd’s party, a large force went out under Colonel Warre, to render all the aid which could be given. On reaching the spot two shells were fired; this had the effect of informing the men who were hidden that help was at hand, several were thus rescued; an advance was then made to the seat of the combat and a sad sight was presented. Six bodies were found close to the rifle pits stripped nearly naked, and five of them had been decapitated and the heads carried away, one of them was that of poor Captain Lloyd. The bodies were carefully placed in two carts which had been taken for the purpose; being late the force at once returned. Seven were killed and nine wounded in that unfortunate affair. The decapitation of bodies was a new feature in the war. The public prints stated that it was supposed to have originated with a medical man cutting off the head of one of the natives killed in battle at Kaitake, People here think the reason the Maories cut our men’s heads off was because Dr. W—cut off the head of a dead Maori who was found in the bush after the taking of Kaitake.—From our own Correspondent. “Spectator,” April 16th 1864.
This act at A It is singular that there is scarcely any thing extravagant and absurd done by the Maori which has not its parallel amongst other aboriginal tribes. It seems as though similar ideas flowed through the savage mind under similar circumstances. Thus the cutting off of Captain Lloyd’s head, preserving, and turning it into a god and using it as an oracle, has its parallel amongst the Jivaros, a wild tribe on the east of the Republic of Escuador; they cut off the heads of their enemies, take off the entire skin removing all the bones of the skull, then stuff the skin so as to preserve the original form as much as possible, then sew up the mouth and eyes and consult it as a god.moko mokai is a process of embalming heads, which will preserve them for years, by saturating them with the Pyroligneous acid of wood.Pai marire,” but afterwards, from the noise the votaries made in their devotions, resembling the barking of dogs, they acquired the name of Hauhaus. A man named
This singular delusion rapidly spread, and in fact soon threw the King into the shade, who was found to be impotent and unable to deliver them, but these possessing extraordinary powers professed to accomplish what the other had totally failed to do. Gradually the sect increased in importance.
The head of Captain Lloyd was brought to the
Mr. Booth, the Church Missionary Catechist, stationed at Pipiriki, unfortunately was returning home with his wife and young family, although strongly advised at Ranana not to proceed, and when he persisted was recommended to go alone; he had no idea of the demoniacal spirit which possessed those Hauhau fanatics; he went and had no sooner arrived than he was first plundered and then threatened with instant death. Most providentially Hori Patene, the son of the chief who was killed at
The Hauhaus did not long remain inactive at Pipiriki, they sent a message to the loyal natives stationed at Ranana, that they should force their way down to the town. Our allies immediately wrote to the magistrates informing them of the threat and asking for instructions as to what they should do. A meeting of the bench was at once convened, and greatly were those preservers of the peace puzzled as to what should be done. At last one proposed that they should send word
This signal defeat of the Hauhaus made a strong impression on the inland natives further south, many of whom would have joined them had they succeeded in passing the barrier which arrested their progress.
The Superintendent of the province no sooner heard of the victory, than he came to
On Sunday, September 11th, the prisoners on the Kawau Island escaped. Several had died on board the hulk, where they were much crowded; and when those taken at the The following clever jeu d’esprit, to the tune of Lever’s “Widow Malone,” appeared in a recent number of the Christ Church “Evening Mail:”— Tangata Mangai, interpreter.Sept. 1864.Na Manawapa. Christ Church,
The escaped prisoners were more than two hundred in number. These men fled to the top of lofty Omaha, where they entrenched themselves, and levied contributions from the flocks and herds of the surrounding settlers. From this spot they were within sight of
The natives up the
The year 1865 commenced with sending a strong military force to
sufficient to undo much of the labor of years amongst the natives.
Skirmishing soon commenced; an officer was killed and several severely wounded. The General in his progress north after these skirmishes pursued his way along the eastern coast instead of taking the newly-made high road, thus leaving the strongly-fortified Weraroa pa in his rear. Immediately this was discovered, the house of Mr. Hewitt was attacked at midnight, and its owner shot and decapitated; his servant escaped to the neighbouring wood, and in the morning made his way to Stewart’s redoubt close by and gave the alarm; a militia man also was killed the same evening. This dreadful event caused great gloom throughout the district, Mr. Hewitt being one of the principal settlers. His head was carried into the interior and afterwards taken to the east coast.
Again the Hauhaus up the river threatened an attack on the district; they had enlisted Pehi, the head of the Patutoko tribe, the head chief of the river;
It will not be necessary to follow General Cameron in his campaign further than to state, that he gradually but slowly advanced along the coast, establishing camps as he proceeded at Nukumaru, Waitotara, Patea, Manawapou, and Waingongoro. This was the limit of his progress into the enemy’s country. Weraroa and the inland pas he declined attacking without an additional reinforcement of two thousand men. One engagement may be alluded to as shewing the determination of the hostile natives. At Kakaramea, on the Patea, a party of not more than one hundred natives, including several women, actually opposed the advance of General Cameron at the head of eight hundred men, and that, too, in the open plain! Thirty-five of the poor creatures fell, and amongst them two women, before they gave way.
A party of the fanatical Hauhaus went across the country from
On the 2nd of March an event occurred which has given a more brutal character to the war than any which preceded it. The Opotiki natives had declined taking any part in the war, all were peacable there, and Mr. and Mrs. Volkner felt themselves quite secure, until the arrival of Father Garavel with letters from the hostile natives at
The Rev. C. Volkner, against the advice of his friends, returned to Opotiki with the Rev. Tiu Jew. The following morning a party of armed men came for Mr. Volkner; he was taken to a large willow tree near his church, to one of the branches of which a block and tackle, procured from the vessel which brought him, was attached; he was then told to prepare for death, and asking for a short space to say his prayers, kneeled down; he prayed also for his murderers, then, rising up and shaking hands with them, said he was ready. The natives bid him take off his coat and waistcoat, the rope was placed round his neck, and he was instantly hawled up, and almost as soon let down again, and before vitality had ceased his head was cut off and other atrocities reported to have been committed, but it is doubtful
A ransom was offered by Mr. Grace for his life, which was refused, but afterwards they agreed to release him if the chief
After the murder a trial of Mr. Volkner was held, apparently to justify the deed, but it appears evident that it was a preconcerted act, prior to the arrival of the Hauhaus, as one of his old flock sent him a letter warning him not to return, which, unfortunately, he did not receive. His death had already been determined upon, and this was generally known amongst the natives. At that time they had established regular posts through the interior. The Governor was at
The good old Bishop and his family had to flee, and take his pupils with him, to the Bay of Islands; his house was plundered, and the labor of years destroyed. His son-in-law, Rev.
On the news of the Wakatane murder reaching
In June the native portion of the contingent garrisoning Pipiriki was withdrawn, to act against Weraroa. The step was an imprudent one, as it was only by the native portion of the force that the communication with the town had been kept open, and it left that post, which is seventy miles up the river, quite isolated.
The European and native militia sat down before Weraroa, and its defenders talked of surrendering, when Colonel Logan ordered the colonial force to desist. This contention between the colonial and imperial military authorities has given the natives a very poor opinion of us: they are surprised at our dissensions. Some of the loyal chiefs went at once to Though so rainy, the European Militia expressed their readiness to go. Accordingly they started, but sent back a messenger to ask for their allowance of rum. The Governor had a small number of kegs filled, and ordered the natives to carry them. They flatly refused; and though the Governor urged, they would not, saying, they were too heavy; but they were reminded that they had offered to carry a four-pounder, and the weight of the keg was trifling. The chief,
July 19th 1865, the hostile natives up the river availed themselves of the absence of the native militia to attack the colonial force stationed at Pipiriki. They completely surrounded the place so as entirely to cut off all communication with the town. A few bottles were picked up, which floated down the river, containing letters; some of them in Latin, and therefore of necessity very brief, as “mitte res belli”—send ammunition. When the Weraroa pa was taken, aid was given, though with some delay; two steamers and a canoe force of both races, with supplies, were sent up the river; it was then found that the gallant little band had sustained a severe attack from the enemy, and had not only held their own, but driven out their foes from several pas erected around to cut off all chance of escape to town, and make sure of their destruction. Our men were under the command of Major Brassey. When the reinforcements arrived they were received with a loud and hearty welcome, and the enemy beat a quick retreat. They were followed up to Ohine motu, where Pehi’s house and premises were burnt. Thus terminated the hostile demonstrations of the Upper
The hostility of the natives on the east coast evidently increased, and a stronger proof could not have been given than the murder of Mr. Fulloon and two others at Wakatane. He was a Government interpreter, a half-caste, his mother was the daughter of one of the head chiefs of that
The Government offered £1000 for the apprehension of the murderers of Kereti, but in vain. An instance of the sad want of patriotism may be here mentioned. It was proposed în the General Assembly to found two native provinces in the interior, where the population is entirely native. This would have been not only an act of justice, but good policy, and the best means of allaying the suspicions of the native mind as to the ulterior intentions of Government. Native superintendents would have had European officers to direct and guide them. The measure seemed to meet with favor, and there was a fair prospect of its passing, when the log rolling.
At the end of the month the forces assembled together at Turanganui, and in the following month the strong pa, Wairenga ahika, near the Bishop’s residence, was taken, after about a week’s constant fighting. A hundred Hauhaus were left dead on the field and many prisoners taken; a larger number of the chiefs might have been secured had not the commanding officer, instead of taking measures to cut off their retreat, employed himself in securing the miserable loot of those wretched Hauhaus, taking the green stone ornaments from their ears when they were brought as prisoners before him, an act which caused much disgust among his men. It was a lamentable sight to see what havoc had been made in the bishop’s residence, his books scattered everywhere and trampled under foot, the furniture
There were two native powder manufacturers, one in
The force was kept here until July, being employed in hunting up and down for enemies;—when their services were no longer required, instead of being conveyed back to Through the intercession of the Superintendent of Napier, a month’s wages was allowed, but only those who reached
Another similar Anglo-Maori force was sent from
Their plans having been made with Captain Hope of the Brisk, who commanded the naval department, they left that night, and the following morning the fleet was at anchor
Captain Hope arrested him for treason, believing he did it designedly.
Fortunately no attack was made during the night, and in the morning the Storm Bird got over the bar into the river. It was determined, therefore, at once to embark, steam up to the pa, and commence the attack. This was done, but such was the force of the flood which came down during the night, that with all her sails set and steam up the vessel could not stem the current, but drifted down to her former place, on the bar, and then with a heavy lurch nearly turned over; the Hauhaus seeing this, doubtless attributed the mishap to the power of their spells, they rushed down, occupied the post vacated, fired at the vessel and wounded several; precarious as their situation was, nothing could be done until the tide flowed. After much difficulty and danger, however, a landing was effected during
Whilst this was going on an instance occurred of the strange infatuation of those fanatics; a tall Maori, wrapped up in his blanket, made his appearance on the other side of the river, and calmly walked along the beach until nearly opposite the steamer; he had no flag or anything with him indicative of intention to parley, still, however, the men thought that he must be a friendly native and refrained from firing, but as he made no sign, at last a shot was fired; immediately the Maori commenced the pai marire motions with his hands to ward off the bullets, unsuccessfully however, for thirteen were found in his body when it was brought over. Levy recognized the man as one of the leading Hauhaus when Mr. Volkner was murdered. Immediately the man fell all signs of attack ceased;—it was evident that he was one of their prophets, and that they expected he would by his power have drawn them into his hands.
The following day Major Macdonnell landed with some sixty or seventy of the native contingent, also Major Brassey with the other officers, to point out the position the native allies were to take. They had, however, commenced active warfare, and could not be restrained; they chased the Hauhaus from hill to hill, never allowing them time to settle anywhere, and when the enemy retreated into one of their pas the
Thus, when the entire force was landed, it found Opotiki already in our hands, a series of encounters followed, which terminated in the complete conquest of that district, and the capture of many supposed to have been implicated in the murders of Mr. Volkner, Fulloon, and others. The Colonial Government constituted a military court to try
At the termination of the war there the This brave officer in the Crimean War was one of the first who entered the Redan.
October 6, 1866. In the beginning of October, the force under Major Macdonnell took Whenuku. They reached it in the first dawn of morning, and completely surprised its inhabitants; fire was set to their houses, which were covered with a great weight of soil, command was given to come out and surrender, some were shot in attempting to do so, and a few were saved; but most perished in their burning homes. The prisoners afterwards stated that there were fully twenty persons in one of the houses, who were all suffocated when the heavy roof fell in. What a horrid, unnatural thing is war! On one occasion the Captain was wounded, and a native shot the man who wounded him, and cutting off his ears presented them to him, who had them nailed to the side of his house as a memento, but, with better feeling, another native went in the night, took them down, and buried them.
On 9th October, the Governor came to
Such is a brief account of one of Britain’s little wars, which began, literally, for nothing that an ordinary law court could not have decided, Whether one party had a right to sell what the other wanted to buy, or not. The blood and treasure thus expended is most melancholy to think of. Britain, in total ignorance of the cause of the war, nobly advanced to the relief of her infant colony; and whether right or wrong in bestowing her aid, is still entitled
The stamp duty has been introduced in its fullest extent. The postage is now thrice that of England; and even extends to newspapers. Nor is it improbable that, heavy as the present taxation is, it will have to be still further increased by the imposition of an income tax.
Still the question may be put, Could war have been prevented? whatever were our faults and mistakes, the natives also had theirs. They were ripe for the war, and were becoming gradually more and more alienated when the evil began; it is not probable it would long have been deferred, but it should not have commenced with us. It may be asked with whom rests the blame for all the evils which have arisen. New Zealand has had four Governors, and it may be equally said of them all that they were good men and true, they did their best for the welfare of the colony, and though in many things they failed and erred, it must not be attributed to want of desire to do what was right. The same may be said of their ministers in general. Most proverbs must be regarded as true, being the fruit of experience; the following, however, has its exceptions. “In the multitude there is wisdom” A single mind left unfettered, to act according to its own judgment, has often been far more successful than when others have been united to it, especially in the beginning of a new system, where each has to learn to work in unison with the other, and
Even this brief account of the war cannot be written with impartiality without giving offence to some, if not to all, for none have been uniformly right; good and estimable men were ranged in antagonistic positions to each other, and rather erred in judgment than desire. In war few can act as calmly as in peace, and those at a distance can see errors, which would have escaped their notice had they been on the spot. The object has therefore been to record actions, rather than examine too narrowly the motives leading to them, and leave the reader to draw his own conclusions.
The despatch written by Lord Carnarvon, in December, 1866, withdrawing the office of commander-in-chief from the Governor, virtually deprived Sir George Grey, of all control over the Imperial troops in the colony. This has had the effect of making the Governor feel his own weakness, General Chute being in fact independent of him in all military matters, he was degraded in the sight of those he was sent to govern. The good policy of such a despatch is more than doubtful: to weaken the hands of the representative of the Imperial Government, by withdrawing a power legitimately belonging to him as Governor, is in reality to weaken that Government itself: and this taken in connection with the declaration of
Nor can Britain withdraw its protection without other powers stepping forward to offer theirs. How unwise then is the striving to exact such hard terms, and in so harsh a manner, from one of the youngest and most hopeful of its colonies. Let a more liberal policy be adopted, and it will be amply repaid by increased attachment. Britain has deserved well of New Zealand, the promptness with which it furnished aid in this sad war, calls for its gratitude; let nothing be done to destroy it.
The present cumbrous form of Government, as established by the New Zealand constitution, evidently cannot last long. Not only is there a General Government, but the country being divided into nine provinces, has so many Provincial Governments as well; nor are these found to be sufficient to attend to the wants of outlying districts. By such a complicated form, which of necessity cannot be worked without a proportionally strong staff of officers, that revenue which should be husbanded for the improvement of the country at large, in forming roads, bridges, &c., is entirely swallowed up in maintaining this expensive machinery, for a population even now beneath that of many second-rate
Another consideration which especially applies to the present time, is the future status of the native race. Is it to be acknowledged at all, or is it to be entirely disregarded as it has hitherto been? For “it has been admitted by the Colonial Department that the New Zealand constitution was framed in forgetfulness of the large native tribes within the dominions to which it was intended to apply.” Swainson’s New Zealand—The War, p. 10.
natives to be viewed not only as being subject to our laws, but as British subjects, so incorporated with ourselves as to be entitled to all those rights and privileges which we possess. If we come to this conclusion, the native head chiefs will sit in our Legislative Council, being entitled to it by their rank and influence, and the others will have the General Assembly and Provincial Councils (if such continue to exist) open to them as well as to ourselves. A step like this cannot be misunderstood. At present the feelings of the colony towards them are liable to be so, as the Council Chamber has hitherto been carefully closed to them; but let this just and equitable step be taken, and then all will be open and clear. The Provincial Council of
The last papers from New Zealand state, that four native members are to be added to the General Assembly. Great credit is due to Mr. Maclean for this measure: it is a pity it did not also extend to the admission of an equal number of the head chiefs to the Legislative Council; when this is done, those chiefs will feel there is no longer any benefit to be derived by their letting large blocks of land remain unoccupied merely to keep the European away, but that it will be far better to lease or sell what they cannot profitably use.
The subject of food for the increasing population of Great Britain is daily becoming a most serious consideration, and one which must force itself on the public attention. At present, the supplies drawn from all parts of the world seem to be hardly sufficient. But whilst flour can be obtained from America as well as from the continent, a supply of meat is found, from disease or other causes, more difficult to be procured in sufficient quantity for the consumption; at this very moment, whilst the question is becoming more and more pressing, from whence the supply is to come, in the Australian colonies the superabundance of flocks and herds is such, that with the farmers and graziers of those fertile regions, the great concern is to know what is to be done with them? Some are boiling their sheep down, and selling the fat at one penny per pound, thus wasting the flesh for which millions here would be thankful. Others are subjecting it to a certain chemical process, to obtain an extract of meat, which, in a small compass, shall contain the properties and nourishment of the gross mass. Others again, are trying to prepare the carcase so as to enable them to send it fresh to England. But is it not evident that this is something like Gulliver’s account of the Laputa Philosophers trying to extract sunbeams from cucumbers. As Mahomet could not get the mountain to go to him, he was obliged to go to it. If the flocks and herds cannot come to Britain, Britain must go to them.
It seems from the wonderful increase of our race in the old populated parts of the earth, that it is now necessary for them to move off to those fair regions which, though equally fitted and intended for man’s abode, are now desolate and uninhabited. God appears to have wrought a miracle to compel them to depart. Gold in California was the first attraction, then in Australia, and lastly in New Zealand; and thus some millions of those who could muster means to transport themselves to such tempting fields went; but
The present time presents some most serious subjects for reflection. Fenianism, and its wide spread sympathy; the almost forcing an entrance into the Secretary of State’s bureau itself, and converting it into a Fenian meeting-room, to pass resolutions in. What may next occur? Will the very boudoir of the Queen itself be secure from their intrusion? Is not this suggestive of many unpleasant subjects? Should it not lead our rulers to a timely consideration of some remedy without which the evil must daily increase. And first, to the consideration of the real cause;—is it not evident that it is to be traced up to our over-grown population; if so, what is the natural remedy? Has not a good and wise Providence provided one, and given it to our country? Why has God bestowed upon Britain the vast Australian continent, with its fair sunny fertile plains, all but destitute of inhabitants. The enquiry will be made, how is it to be done? May it not also be asked, Why has our Government so many of her ships of war lying idle and useless, laid up, as it is said, in ordinary. Why not employ them in transporting this starving population to those parts which only want hands to draw forth and develop their abundance. But if it be said those ships are not suitable, or would require so much to prepare them for the work, why not then employ the Great Eastern, which is now idle, a reproach to the age we live in, as though it were a step in advance of it. A few trips of that huge leviathan would soon make a perceptible diminution of our surplus population, carrying as it can do some 10,000 at a time. But where are the means for the transport of those who go, as well as for the feeding of those who remain? Are they not also provided, by using a portion of the poor rates for the final removal of the evil? Is not this quite feasible; is it not the simple solution of the difficulty?
Let us not then trouble ourselves about conveying the flocks and herds of Australia here, but rather try to carry our hungry mouths to them there.
When we see our surplus population compelled to abide in Unions, the healthful state of the mind is destroyed, they be-come mentally diseased, every good principle is impaired; they are incapable of doing anything for their own welfare, or for the land to which they nominally belong, but in which, really, they have no stake, and live in as prisoners. Crime then becomes natural to them; they see no sin in committing it, and from which they are only restrained by force. To substitute a new colony for the hateful Union, would be to impart new life, new energy, and new spirit to them and to the empire at large; it would be their regeneration, whilst, at the same time, it would be the removal of a heavy weight from those left behind. The recent explorers of Australia have brought to light fertile regions in land of the Gulf of Carpentaria, which would afford comfortable homes for millions, and enable us to raise many substances which we now derive from foreign powers, and at the same time insure the prosperity of the new colony.
The true proof of civilization is turning all things to account, and allowing nothing to be lost. The Chiffonier presents an emblem of it; there is something for him to gain out of every refuse heap—rags, paper, iron, all are worth his collecting, and when sorted and classed, go to their several depositories, to be re-produced in a new form. Even the sweepings of our streets are valuable, and though in England given away, in Paris produce a considerable revenue to the Government. The waste in this respect of the London sewerage has been at last seen; the costly and extensive embankments of the Thames are undertaken, not only to purify the stream and ornament the metropolis, but with the
It is also the duty of Government to seek to do the same with the refuse of the State. The law demands the offender’s punishment, but does not sound policy require that that punishment should not be a loss or burthen to the State? In this respect China is before England; by making its convicts maintain themselves, and try to refund their debts by labor, in so doing both sides are benefitted. With us, on the contrary, the bad are worse than they were before, the idle become more superlatively idle. There is a system of equalization of crime going on in the prison, which renders the inmates all but incorrigible. This is sadly the case in penal settlements; still it might be avoided, and the present object is to point out how it may be done, so that the convict may have a chance given him of regaining caste, and being restored as a useful member of society.
Good Mr. Marsden used to say, that it was wonderful how God had raised up a church in New South Wales to His praise and glory out of the scum of the empire—from the very dregs of society. If there be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons that went not astray, surely it will be a noble effort of a Government, and a proof of its being a truly paternal and patriotic one, if it can regain and recover any of its felons from their lost state, and restore them to that from which they have fallen.
The treatment of convicts should have a salutary end in view, which would render it evident it was intended for their good, and thus encourage them to be obedient to it. There should be no undue severity, or unmeaning kindness, by which the true object in view would be lost.
In New Zealand it was reported that a jailor took all his prisoners with him to see the races, and threatened that if any of them stayed out beyond the given time, they would be locked out. In another place, a prisoner thought himself very ill treated because he was not always allowed to go out and dine with his friends, which he had been occasionally
In New South Wales, even the iron gangs were so well fed and lightly worked, that it was a well-known fact, the soldiers who were employed in guarding them, thought their state preferable to their own, and envying the easy life of the felon, not unfrequently committed some crime to become one of them.
The assigned servants had little to remind them of their position, or to make it feel irksome to them; thus the true object for which they were expelled from their native land was lost, the only convicts who were benefitted were those who acquired great wealth, and with it a certain, status in society, which compelled them to act according to its requirements. Thus they were obliged, outwardly at least, to live as others did, and in their commercial concerns maintain a certain degree of rectitude, to hinder them again losing their newly-acquired caste, and keep the Government from confiscating their property, which was not unfrequently done.
The disposal of convicts is a subject of national interest and much perplexity in the present day. The future location of them in a large empire is one, therefore, of great importance, especially when it is viewed with so much disfavor by those colonies which have for so many years been made the receptacle of them.
The remembrance of the evils of a penal colony by those who knew them, and the anticipation of such by more recent settlers, from the exaggerated statements of the older residents, will account for much of the opposition now given to the re-introduction of the system in Australasia. And yet it may be shown, that with certain modifications and provisions this opposition might be withdrawn, and a conviction raised that such establishments could be rendered a positive benefit to such infant states as our colonies now are.
The danger of a large and constant influx of convicts swamping the morality of a small and widely-scattered population is evident, especially where the conditions of society can scarcely be said to have become established. Whilst the fear of such a result speaks well for the community from which it proceeds,—however evident it may be that the diseased member should be amputated to save the life of the body,—it is the policy of the parent state not to press a measure whilst it continues to be so unpopular, and likely to diminish the affection of her offspring.
When the subject is duly weighed, it is more than doubtful whether the Australian colonies will be found to offer the most suitable locality for a penal settlement; the primary object of which must naturally be, punishment and safekeeping of convicts combined, as well as entire separation from that population which has cast them out.
The enjoyableness of an Australian climate is not calculated to insure the first, or the facility of escape the second. Even though an entirely new penal settlement were to be founded on the northern coasts of the Australian continent, or in New Guinea, it would be impossible, with all the cost and care which could be given, to avoid frequent escapes; and the successful attempts of the few would buoy up the hopes of the many, that their efforts likewise would one day or other be crowned with similar success.
This feeling largely pervaded the convict population of Australia in former days. Not a few tried to cross that unexplored continent, with the insane idea of reaching China on foot; but it is a sad fact, that numbers did effect their purpose, and reached New Zealand or some of the Polynesian Isles, where they became the leaders and abettors of crimes far exceeding even the heathen themselves in atrocity.
Several localities appear to have engaged the attention of Government, such as the Falkland Isles, Guiana, Hudson’s Bay, or even some of the Scottish Isles. No reformatory at home can be made on a sufficiently extended scale to meet the necessity, without an enormous outlay and a corresponding degree of risk.
Fully to answer the requirements of the case, it will be necessary—
To meet all these requirements, Kerguellen’s Land may be brought forward as one of the most suitable spots for a penal settlement. Its size is quite sufficient for the purpose, its position could not be better, being nearly equi-distant from America, Australia, and the Cape; its latitude is lower than that of the most southerly part of Great Britain, and its climate, though bad, cannot be extreme, and is rather characterized by the absence of summer heat than the presence of extreme winter cold. It has excellent harbours, and what is of the utmost importance, it possesses abundance of good coal, which crops out in several places. This fact was established by Sir James Ross’s expedition, and its position in the direct course to Australia would make it an admirable coaling station, and a place from whence other similar depots could be far more readily and cheaply supplied than they are now. In the working of coal, therefore, there would be abundant employment for the convicts, and according to their industry, the means of reward given, and the power of rendering it, in a great measure, self-supporting. Convicts who by their industry and good conduct had thus acquired a claim for further indulgence, might be
The great drawback to the prosperity of infant colonies is the want of a labouring class. In no part has this been felt more than in New Zealand; at this very time it is scarcely possible to get a day’s labor for less than from six to eight shillings per day of eight hours; to remedy this evil the colony has incurred great expense in importing labor. Our Provincial Governments have thus brought out laborers by the thousand; the concern of their agents has been number rather than quality; and though many estimable characters have thus been imported, the majority have been drawn from the union workhouses, where those gentlemen have been welcomed as the means of getting rid of the most worthless and troublesome characters; the addition thus made to the colonial population has sensibly affected the general tone of society; this is especially seen at elections, many of the voters having scarcely been six months in the land before they became entitled to that privilege.
Thus whilst our Provincial authorities have loudly raised their voices against the introduction of the penal system, they have, in fact, introduced elements of a far more demoralizing tendency; for whilst it is possible to keep a convict population under restraint by strict discipline and stringent measures, here is a body of individuals introduced, some of whom only differ from the former in being unconvicted, who are let loose on society, not only without restraint, but with means furnished by the facility of acquiring property, of effecting the greater injury.
But still the want of labor remains: the expense and difficulty of obtaining it is so great, that many instances might be adduced where it has cost more in labour than the crops have produced, and the harvest could not be gathered in without military aid. It is, however, particularly in public works that this want has been experienced; roads, bridges, &c., are only made at a ruinous expense, and on this account such important works are of necessity limited. Thirty years ago, the traveller who visited New South
The first and only improvement of our public ways for years in New Zealand was effected by what are called Hard labour men, viz., the inmates of the gaol, and little as they effected, for their name was quite a misnomer, still it was all the colony had to depend upon for local improvements, and very probably would have continued to be so up to this day, had not heavy taxes been imposed and great debts incurred, for it is a fact that nearly all our public roads were made with borrowed money, which now forms the nucleus of a national debt which no settler will ever live to see liquidated.
This subject, then, leads to another closely connected with the present enquiry, how can labor be obtained for public purposes in our colonies? It is evident that the present way of meeting it by constant loans cannot last; it is not a healthy way, it must be a ruinous one, and although it is urged that the rapid progress of the colony will enable it to repay them without difficulty, still principal and interest go on quietly increasing and must continue to do so, or nothing of a public nature for the improvement of the country can be done.
But what is wanted?—roads, bridges, court houses, rivers rendered navigable, harbours approachable by wharves, piers, lighthouses, &c., &c. To effect all these improvements labour must be obtained; five hundred men for each of the nine provinces would not be too much; were there colonial prisoners to that extent they would be used for this purpose, and no outcry raised about such convict labour being employed, any more than there is now about hard labour men. Supposing that each province could be supplied from the grand establishment at Kerguellen’s Land, with a
The shrewd and politic Napoleon has not overlooked the advantage of having vast coal depots in all his insular possessions; no French vessel is allowed to trade with any of them without bringing a fixed amount of coal to keep up the proper quantity in all his numerous depots, so that in case of emergency he may be prepared to visit our colonies either as a friend or foe.
This subject is, therefore, almost equally important to our colonies as it is to the Home Government itself, and invites the serious attention of both.
An empire may be defined as an unity of parts; this is essential to its existence as well as prosperity. “A city must be at unity with itself;” there must be one grand feeling of mutual benefit pervading the whole, one uniform object
The home kingdom is, in fact, such a combination, each having its own representatives, forming the Parliament, from whence proceed laws, and the ministry by which they are carried out; but the transmarine provinces of the British Empire have hitherto been treated as though they had no connection with the centre, and, therefore, to be converted into permanent appendages of the same dominion a new system is required. Rome ruled its empire as long as the central power was seated in it, and possessed the degree of force requisite to controul the whole: but, as that decreased, it gradually contracted itself; as its weakness became felt, it abandoned its extreme provinces, and made them the unwilling arbitrators of their own destinies, and thus, though first gained by brute force against the will of their inhabitants, finally retired contrary to the wishes of those subjected to its sway.
Something of this kind is now taking place between Britain and her provinces, with this difference, Britain seems to support without receiving direct aid from her colonies; she indeed makes India, as a conquered empire, support itself, but not so the colonies. Rome made her provinces maintain her as well as themselves, and when they ceased to be able to do so, she thrust them off as positive encumbrances. It is evident that no empire in the world could go on increasing and upholding such a state long, however great its resources; some plan therefore must be devised, either for amicable separation or effective coalition by due representation of the parts; if the parent state expects to rule, it must be by a community of interests and proportional share in the ruling power. Canada, Australia, and even New Zealand, are daily becoming more and more important appendages of the crown. They are kingdoms unrepresented, and hitherto have been ruled by the dictum of a colonial office, which has been but imperfectly acquainted with their peculiarities and necessities: they naturally claim representation according to their several degrees of
Immediately connected with this subject is another, which, however unwilling the colonies may be, will have to be considered, and that is, their fair contribution towards the maintenance of the empire. The army and navy are the chief agents employed in the colonies, and, therefore, that share which each will have to bear in its support, will, in a great measure, depend upon the degree of need which they will severally have of such aid. In times of danger, the want will be greater; but, at the same time, the power of the parts to bear such increased expense must also be borne in mind, and apportioned accordingly, the parent state making due allowance. The idea which has been broached of the colonies being useless, is as weak and foolish as it is pernicious. Every member of the body is needed, however remote it may be placed from the centre; the fingers, though severally feeble, yet in union effect all the great designs of the directing spirit, and it is by them the food is carried to the month. Are not the colonies the true feeders of the empire? and this fact is daily becoming more and more apparent; to cut them off is equivalent to closing our grand manufactories, our merchant navy, and our mercantile offices as well. Is it not self apparent, that as they increase, their imports will increase likewise; and since the gold fields have been opened their value in this respect has been most wonderfully developed. When the American struggle began, and the cotton supply failed, however great the distress thereby occasioned, what would it have been had not India and Britain’s other dependencies stepped forward, and filled up the deficiency. That calamity points out a remedy against a recurrence of the evil, by opening up for ourselves a grand cotton field in Australia, which will obviate our being compelled to lean in future on a foreign arm.
Surely the colonies ought to be viewed as integral parts of the empire, bound to it by ties of consanguinity, laws, language, and customs: it is most important this feeling
Does the wide ocean hinder all hopes of a lasting confederation? No; we may look, forward even to a closer intercourse; the telegraph wire is A bond of union; distance and time are annihilated by the electric spark. The expenses the colonies entail on the parent state, it must be allowed, are more than fully met by the means which they disclose of meeting them, and the wonderful way they have increased her resources by doubling her commerce.
A certain military and naval force is thought needful to be kept at home for the exigencies of the parent state, to enable her to maintain her position and influence amongst the ruling powers of the world; it does not materially add to the expense of the parent state, though she should employ those forces (when not needed at home) to guard her colonies; they most be somewhere, and better actively engaged, than kept in injurious idleness at home. One of the papers of the day concludes an article on the subject with saying, “And never was there a more misleading fallacy than that which blinds our eyes to our real position, by self-glorification about ‘the sun that never sets on England’s flag,’ and ‘the rule of the Empress of India over 130,000,000 of Oriental subjects.’ The life of England is to be found in the 30,000,000 of the inhabitants of these islands, only a few hundred miles in length and in breadth.” This is a very narrow view of the subject; were the life only there, the body would be only proportioned to the size of
The late war in New Zealand has not been without its good, however dearly paid for; it has broached a problem and aided in working it out. What is the true and proper relation between the colonies and the parent state? It has thus been the same with the Colenso case, with regard to the Church, and its real position and power when disconnected with the State.
Writers at home have taken one extreme view of the case, the colonists another; the probable result will, if not checked by a conciliatory policy of Government, weaken the attachment and hasten their separation from the parent state. In the present day such separation can be effected at any time by mutual consent, without the barbarous appeal to brute force. But our rulers must bear in mind that the colonies are their own work. New Zealand would have been colonized independently, had it been allowed; but they, jealous of such a measure, though not wanting to found another colony, stepped in and claimed it as their own.
The
There are three groups of islands upon the globe which are far more conspicuous than all the rest, by their peculiar position and general importance. The first of these, in every point of view, are the British Isles, situated at the western extremity of Europe, the chief seat of civilization and Christianity. The next are the Japanese, on the east of Asia and of China, where Heathen civilization is chiefly displayed. Those two groups may therefore be said to represent the maximum of Christian and Heathen advancement in everything which we generally mean by the term civilization.
The last group is that of New Zealand, differing from them in being far removed from the grand continents of the earth, and bearing the same relation to the innumerable islands of the pacific which the others do to their respective
In one respect there is a strong point of resemblance between these three insular races, and that is in their indomitable perseverance, courage, and energy of character. The untaught savage of New Zealand as boldly defies his foe, and is equally fearless of death, as in former times the painted savage of Britain unflinchingly resisted the highly-disciplined legions of Rome. Of New Zealand it may be safely predicted, whatever portion of the Maori element may form its future population, it is destined to occupy no inconsiderable place in the history of mankind. Its position so admirably adapts it for trade that its commerce must soon closely link it with every part of the world. The value of its central position can scarcely be overrated.
The New Zealand group chiefly consists of the Northern, Middle, and Stewart’s Islands; in addition to these are the Chatham to the west, and the
The three grand isles have a length, from north to south, of 1100 miles, extending from 34¼° to 47½° S. Lat., and lying between the 66½ and 78½° E. Lon. They enjoy a temperate climate, equally free from extreme heat or cold, having fern trees and palms flourishing in their entire length.
The two islands are, as the crow flies, of nearly the same length, but from the crooked form of the Northern Isle it is in reality the longest, each being about 530 miles. The greatest width of the Middle Isle is about 150, and the least, 90, whilst that of the Northern Isle, from the greatest width of 300, tapers to about 20, and in several places to not more than six miles.
Stewart’s Island is of a triangular form, each side being about 30 miles long; it is separated from the Middle Island by Foveaux Straits, 15 miles wide; Cook’s Straits, 18 miles wide, dividing the Middle Island from the Northern.
The Northern Island is estimated at 26,000,000 square miles, the Middle Island 38,000,000, and Stewart’s Isle
The climate of
The coast line of the entire group is 3000 miles, and in that grand sea board there are many fine harbours, some of which are equal to any in the world. There is, however, one drawback to many of them, the want of any great extent of level land in the vicinity, the surrounding country being in general composed of lofty ridges of hills.
The north-eastern coasts are bordered by many isles, some of which are of considerable size, as the Great Barrier, the Little Barrier, the Poor Knight’s, Mayor, and the Great Mercury Islands. In Cook’s Straits, Kapiti, Mana, D’Urville, Stephen’s and many others. In Foveaux Straits, Ruapuke and Solander Island. The native name for the North Island is, Te Ika a maui—the fish of Maui, who is fabled to have pulled it up; they have another ancient name for it in their legends, Aotearoa, but it is now never used. That of the Middle Isle is, Te Wai Pounamu—the water of the green stone. The nephrite which the natives so prize is generally found in certain of its lakes and streams, hence its name. The old one for Stewart’s Isle is Rakiura, its new one was derived from a sealer, who discovered it to be an island.
New Zealand’s grand geological feature is the mountain range which runs the entire length of the Middle Isle, parallel to the west coast, this crosses the straits by Kapiti, a small island 1789 feet high; and thence by the Tararua, 4800 feet, and Ruahine ranges, it reaches the Ruapehu and Tongariro mountains, and thence by Rotorua to White Island. This is also the volcanic range of the Northern Isle. The number of mountains and their elevation is surprising. In the North Island the loftiest mountain is Ruapehu, or rather Para-tai-tonga, which is a little more than 10,000 feet. Tongariro, the true volcano, is about 7000 feet; Mount Egmont, or
But it is in the Middle Island that the mountains attain their greatest elevation, Mount Cook’s first peak being 13,200 feet, and its second 12,300 feet; the Kaikoura, 10,000 feet; the Lookers on, 8700; Mount Aspiring, 9135; Black Peak, 7328; Pisa, 6426; Mount Eyre, 6084, and of those ranging from 6100 to 2000, a large number. In fact, the Middle Island is either plains or mountains, but extensive as the former are, they bear but a small proportion to the mountainous regions of the island.
In Stewart’s Island there are several mountains, the two loftiest being respectively 3200 and 2110 feet high. Many of the New Zealand mountains are of volcanic origin; at present there are only two active ones, Tongariro and Wakari, or White Island, but there are boiling springs and solfataras without number, the chief localities of these are in the region between Tongariro and Wakari; near
New Zealand's grand geological feature is the mountain range which runs the entire length of the Middle Isle, parallel to the west coast, this crosses the straits by Kapiti, a small island 1789 feet high; and thence by the
But it is in the Middle Island that the mountains attain their greatest elevation, Mount Cook's first peak being 13,200 feet, and its second 12,300 feet; the Kaikoura, 10,000 feet; the Lookers on, 8700; Mount Aspiring, 9135; Black Peak, 7328; Pisa, 6426; Mount Eyre, 6084, and of those ranging from 6100 to 2000, a large number. In fact, the Middle Island is either plains or mountains, but extensive as the former are, they bear but a small proportion to the mountainous regions of the island.
In Stewart's Island there are several mountains, the two loftiest being respectively 3200 and 2110 feet high. Many of the New Zealand mountains are of volcanic origin; at present there are only two active ones, Tongariro and Wakari, or White Island, but there are boiling springs and solfataras without number, the chief localities of these are in the region between Tongariro and Wakari; near
Next to the mountains may be mentioned the lakes, which are equally numerous, and some of considerable size and great beauty. In the North Island the chief of all is It may be remarked as a general rule, that wherever there has been a volcano, there will also be found a lake near its base, of size proportioned to its activity, and the best measure of it.Te moana, the sea; it is a large sheet of water thirty miles long, and in one part as many miles wide, with one small island, Motu Taiko, of extreme beauty in the centre; this fine lake has evidently been caused by the subsiding of the ground, as it contains great numbers of trees still standing up in its waters; this may easily be accounted for by the immense quantities of matter ejected from the neighbouring volcanoes in former days, the surrounding country for many miles being covered with a stratum of pumice, in places several hundred feet thick,
The next to be noticed are those of Rotorua, which, from their number, have given to that district the name of “The Lake Country,” a grand cluster of more than sixteen, some of which are of considerable size. Rotorua, although perhaps not the largest, ranks as the first; it is of a circular form, with a diameter of from seven to nine miles; in the centre is the interesting mount forming the island of Mokoia, an extinct volcano. The next lake, in point of size, to
On the west coast is a complete line of lakes at the base of the
There are numberless small lakes even to the land’s end itself, to which it will not be necessary further to refer, except that Lake Mapere, near the Bay of Islands was examined by Captain Sir James Ross, who found the bottom covered with timber, corroborating the native tradition that it was a tract of land which suddenly subsided and engulfed their cultivations and villages.
Some of the lakes amongst the southern Alps of the Middle Island are of considerable size. The Wakatipu Lake is 60 or 70 miles long, and although only a few years ago all but unknown, it has now two flourishing towns on its banks, with several steamers plying between them; such is one of the changes effected by the discovery of gold. The width, however, of this lake, as well as of many others, is
New Zealand has a large number of rivers, but few that are available for vessels of any burthen. In the North Island the chief are on the Western Coast. The Manawatu, though a bar river, is navigable for vessels of two or three hundred tons for a considerable distance; it has such a tortuous course that forty miles up the stream it is only about six miles in a straight course from the sea.
The Rangitikei is a very rapid river, but can only be entered by small craft.
The
In the Middle Island the Waimakariri is navigable some few miles. The Rakaia and Rangitata are large and rapid mountain torrents, extremely dangerous, but useless for navigation. The Molyneaux or Clutha, is the great river of the Middle Island, and the grand outlet of a large farming district; steamers and vessels drawing only a few feet can go up it for some distance. The Mataura forms the eastern boundary of the province of Southland. The Oreti, or New River, has Invercargill, the capital town of Southland, at its mouth. Jacob’s River has the town of Riverton on its banks, which is a port of entry. The chief river, however, of that estuary is the Aparima. The Waiau is the outlet of Lake Anau. All these rivers belong to the south side of the island; on the west the rivers are few and dangerous, but the discovery of gold has already raised towns on their banks, and caused a large population to flock to those hitherto unknown parts.
The Hokitika is a small and difficult river to enter, yet its large and increasing town has encouraged small steamers to venture there. The Totara and Okarita have also towns on their banks, and The Grey has two flourishing ones, Grey Mouth and Cobden, but the river is dangerous. The Buller flows through a considerable extent of available land, which the others are entirely destitute of; the town of Westport stands on its banks. The Aorere, has the town of Collingwood at its mouth. The Motueka and Waimea Rivers flow through the finest land in the
On the west coast, the first to the north is Ahipara, which is rather better than an open roadstead; Wangape, a little to the south, is a small harbour, and a few miles beyond it is the well-known one of Hokianga. Kaipara is of great extent, but like the Manukau is chiefly filled with mud flats. The next is at the mouth of the
On the opposite side of Cook’s Straits the first harbour is
The three characteristic features of New Zealand are—its forests, ferns, and grassy plains. The forests are chiefly confined to the mountain ranges. The grand covering of the lower hills is fern. The grassy plains of the North Island are chiefly on the west coast, extending from Manawatu to Mount Egmont, near 130 miles in extent by an average width of 15 miles; nearly adjoining are the Tongariro and Muri Motu plains, extending to
In the Middle Island there are plains, large and small, at the Wairau, Waimea, and Motu-Eka, at the base of the Kaikoura mountains, also along the entire eastern side of the island, with few interruptions, and from the lower ranges to the sea; a great portion of the land however is one grand plain of shingle scarcely covered with soil, and only supporting grass of a coarse, cutting, sedgy character, much inferior to that of the North Island, filled also with spiny bushes of the Tumatakura, and that singular family of plants, the Acifolia Taramea, commonly called Spaniards; still, they sustain immense flocks of sheep, which seem to thrive on the scanty vegetation.
When civilized man first visited New Zealand, it was in its fern age, the larger portion being entirely covered with it; indeed, it still is, although the hand of the colonist, and the foot of the animals he has introduced, are rapidly causing it to disappear: it is regarded as a sign of good soil wherever it flourishes, and the contrary where grass or the Manuka scrub prevails.
In the forests of New Zealand it is extremely rare to see any particular tree solely occupying the ground, they are generally filled with all the different kinds intermingled. The Kahikatea and Totara are, however, in some few instances, exceptions, forming forests of themselves.
Captain Hobson, the first Governor, divided the islands into four provinces—Ulster, Munster, Leinster, and Connaught; that division gave way to a new one by Sir G. Grey, of six provinces—
To begin with
The chief town, Ngaruawahia, or the parting of the rivers, is placed at the junction of the Waipa and Horotiu, which was founded by the Maori King; this it is proposed to call Newcastle; Kingston would have been more appropriate. Beyond it is Hamilton, and still further Cambridge; at the former the 4th
North of
In the south-eastern part of the province new towns are rising up at Tauranga,
The beautiful lake district, with its warm lake and hot springs, will have its townships, baths, and fashionable watering places, which will draw visitors from every part of the world.
Before leaving this province its resources must be alluded to. The Kauri (Dammara Australis), a noble and valuable pine, is not found in any other part of New Zealand; it is
vitex littoralis), it is not seen further south than
Another valuable and most ornamental tree, which is likewise peculiar to this province, is the Pohutukawa (Metrocideras tormentosa); it bears bright scarlet blossoms, which render it most conspicuous, and its favorite locality is on cliffs by the sea shore, attains a considerable size, and from the knotted and gnarled character of its branches, greatly adds to the beauty of the prospect, is chiefly used for knees of vessels, for which purpose it is well adapted. The Tanekaha, a pine much prized for masts of small vessels, is almost, if not entirely, peculiar to the province. Also the Tarairi, an ornamental but not valuable tree, only fit for firewood and charcoal. The Manawa (Mangrove) is very abundant, and prized for the soap manufactory, from the great quantity of potash it contains.
Another valuable article of export likewise confined to the north is the Kauri resin, which is still found in considerable abundance, although it has now been worked for many years; it is a very profitable article of commerce and meets with a ready sale in England, where it is chiefly, if not solely, used for callendering calico, but the Americans turn this resin to a better purpose, making a varnish from it equal to that of gum copal.
The Thames Valley and Coromandel district contain gold, which, when more carefully explored, will, there is little doubt, be found in increased quantities. Coal will also be a valuable article of export; it is abundant, and as the demand
The general character of the ground of this province is poor. The Kauri it is well known only grows on a cold pipeclay soil, which is most retentive of moisture, and on which scarcely anything but Manuka scrub will flourish, when the nobler tree disappears; this does not suit the farmer, but wherever the soil is volcanic there the country changes; this is very perceptible about
A few words remain to be said of the climate. Its position naturally would give it the warmest, but this in some measure is counteracted by the narrowness of a large portion of the island, which brings it under the influence of the winds on both sides, and greatly increases its humidity, hence a larger quantity of rain falls in
The town of New Plymouth is seated on the north at the base of Mount Egmont, a most picturesque position, having that beautiful cone shaped top in the background, with its spurs terminating in the sugar-loaf rocks, running into the sea on the west. The town slopes to the shore opposite the roadstead, but unfortunately it does not possess a harbour.
The present population of the province is 2872 males, 1502 females, 4374 total, of which fully half live in the town. New Plymouth has been greatly increased in size by the war; before it commenced it was little more than a large scattered village, but when the settlers were obliged to abandon their farms and come in, they were compelled to build, and this caused a considerable addition to the size of the place. The number of military also contributed to its enlargement, and good stores were erected. The country, however, has been dreadfully injured by the desolating effects of war; the snug smiling homesteads disappeared, the members of families became separated and dispersed; the females and children having been compelled to leave for The following verses give a graphic account of the sad effects of war:— Written in New Plymouth during the war in 1861, by a settler’s wife.
Already the province is beginning to recover, and when peace is fully restored there can be no doubt that it will soon regain its former prosperity. Its natural beauty of position will always be an attraction, and the opening up of its southern portion will give fresh energy and resources to the whole. The military settlers are now being located at the Patea, which will form the germ of a future town. Small steamers and coasters can safely enter the river, and will carry away the produce of a district which may with justice be called the garden of New Zealand.
One of the most conspicuous objects in the town is a remarkable mound called Marsland, on which the stockade is placed. The curious volcanic cone-shaped rock called the Sugar-Loaf, is an object which greatly adds to the beauty of
Hapuku.—One of the best and most abundant of the New Zealand fish. Bull-a-bull. The common way of pronouncing Poro-poro, a solanum producing an edible berry. Jet Black. Originally These are the names of some of the earliest This song was written by Mr. Hursthouse, in 1844. Tune composed by Mr. Newland.Chorus.ask Black, a pun on a settler’s name.
Indications of petroleum being discovered near the Sugar-Loaf Rock, borings were made and a small quantity was met with: a company was then formed, but it is to be feared the expectations of a remunerating yield will not be realized; iron sand, a volcanic production containing a portion of nickel, is more likely to prove a valuable export. Fine sponges, equal to the best from Turkey, are found in the vicinity of the rocks, and would amply repay being dredged for, and might prove the commencement of a lucrative trade.
The Province of Wellington joins that of
The noble harbour, in the south-west corner of which the city stands, makes the place, and combined with its central position between the two islands, has led to its being the present capital of New Zealand. The town, or The Empire City, as its inhabitants rejoice to call it, possesses some excellent buildings, and within the last two years has been greatly improved. The Church of England has two places of worship, that of Rome two likewise, and the
commences at a distance of from 30 to 40 miles from the coast; this line is succeeded by the
The province of Hawke’s Bay, originally part of
Napier, the capital, is an increasing town; seated on a peninsula formed by the estuary of the rivers Esk and Tutaekiri. Its position is picturesque. The population numbers 1280 according to the last census, which is not inconsiderable considering its recent origin. The climate is very good, and considered generally to be much drier than that of the western coast. Villages are springing up, with the names of Clive, Havelock, and Waipawa.
The province at present is entirely taken up with sheep runs, the native lands being leased for that purpose. There are few districts where they thrive better, as proved by the latest statistical returns, which show upwards of half-a-million, and an export of more than £100,000
a-year of wool. Sheep farming being so profitable has chiefly engrossed the attention of the settlers, but more thought is beginning to be paid to agriculture; already there is a good metalled road 70 miles in length, and conveyances for passengers run as far as Waipawa. The European population of the province in December 1864 was 4,107; the natives are estimated at 2500, who have remained not only peaceable, but have co-operated with their European neighbours in resisting the Hauhaus.
We now pass over to the Middle Island. The first and oldest of its provinces is that of
At the Grey and Buller are valuable and extensive gold fields, and at both places coal of excellent quality in the greatest abundance. From the Grey also there is now a biweekly communication by coach with Canterbury. Along the north-west boundary is Golden Bay (formerly Massacre Bay), containing about 60,000 acres of level or slightly undulating country, especially about Collingwood. Takaka and Motupipi districts are of a very fertile character. The town of Collingwood bids fair soon to become a place of importance; the recent discovery of its richness as a gold field is attracting numbers to it, as there is little doubt that,
by sinking deeper shafts, the true auriferous deposit will be reached: we shall not be surprised to find it soon becoming another Hokitiki.
At the end of Blind Bay is the city of
The town stands in an amphitheatre of hills; it possesses excellent Government buildings, a college, museum, literary institute, and public schools; the Church of England has a Bishop.
Greymouth, which has only started into existence since the discovery of gold there in 1865, is now rapidly becoming a large place; the diggers have so increased, that it has naturally attracted a large number of shopkeepers;—newspapers are published, churches and chapels erected, theatres and places of all kinds are springing up; thus these parts, which so lately were all but untrodden by civilized man, are now rapidly becoming the busy haunts of life, and teeming with a population gathered from all parts of the world. Such is the effect of gold! It possesses twenty-six public houses! and nineteen firms of importers and merchants. Greymouth is a long township, principally facing the river, the source of supply for all the diggings on its banks, as well as those contiguous to it; many of the stores are substantial buildings. It has already a population of 10,000.
Marlborough Province was formerly part of that of
The Canterbury Province occupies the centre of the Middle Island, being bounded on the north by
on by small farmers, to the disgust of the lordly run-holders, but to the permanent benefit of the province, by increasing agriculture and improving the face of the country. The run-holders have been pioneers to introduce agriculture, and the more perfect development of the natural resources of the country; there are nearly a thousand of them in the Middle Island. At present the plains have a dismal look, seldom if ever green, of a dingy yellow; in passing over them the eye of the traveller is wearied, but, wherever there is a station, it rises up like an oasis in the desert, surrounded by a little grove of blue gums, a Tasmanian Eucalyptus, which flourish there better than in their own country, standing forth as conspicuous objects in those vast plains.
watered, but whilst making it, a fine stream was discovered, which now affords a constant supply. This stream is not only a thermal one, the temperature being about 80° but contained fish when first tapped, which is remarkable, flowing as it does from some subterranean lake.
Kaiapoi, about 10 miles from
Timaru, at the termination of the Canterbury plains, is a rising little town, striving for separation; it is the outlet of a considerable pastoral district, and is about 110 miles from
Church, also a Wesleyan Chapel, and publishes a newspaper.
At the extremity of the remarkable promontory of Akaroa, is the fine harbour of the same name, of which the French, in 1839, intending to take possession, sent out two vessels under Captain Laborde, fitted out by a Company called Le Bourdelais, but they were forestalled by the Governor sending Captain Stanley, of the Spitfire, who arrived there three days before, hoisted the British flag, and was holding a court over some whalers. When Captain Laborde and his vessels arrived he laughed, and told Captain Stanley that he was regularly forestalled, but landed his emigrants, who formed a little colony, and several still continue there, chiefly occupying themselves in raising fruit. The elevation of the land is so great that it has hitherto quite shut out all communication with the country beyond, except by horse across the hills to Pigeon Bay, whence a small steamer runs three times a week to Lyttelton. It has five saw mills, and during the year 1865, nearly 2,000,000 feet of timber, 5000 posts and rails and 200 large piles, 30 tons of cheese, 70 kegs of butter, 600 packages of fruit, were exported from this little settlement; sheltered from the cold winds it enjoys a warm climate suitable for the vine.
In April of 1865, gold was discovered on the west coast of the Canterbury Province. The effect produced by this event has been wonderful; in a part which was almost unknown, and which had been visited by very few of our countrymen prior to the finding of gold, a large town has sprung up, roads have been made, and coaches run, even telegraphic wires are laid. In a little more than a year the entire population and revenue of the province were doubled, and its resources most wonderfully developed. The quantity of gold exported from its first discovery to the 30th November 1865, was 187,560 ounces, value about £750,000. The period over which the export extended was eight months, since which it has continued largely to increase. The population of the gold-fields may, in the absence of official returns, be estimated at 50,000. The
export of gold in one fortnight in June 1866, exceeded 75,000 ounces!! The first rush took place in February 1865, to the Green Stone Creek, or Hohonu River, a tributary of the Teramakau; the finds there were of sufficient promise to attract a large number of diggers from the adjacent provinces, when their researches were rewarded by the discovery of the precious metal at the Waimea, Kaneiri, Hokitika, Totara,
Hokitika, the centre depôt, whence the supplies for the diggings are chiefly obtained, is a large regularly-built and comparatively substantial town, it is interesting as showing the talismanic influence of gold, in causing an important town in a few months to take the place of a densely-timbered swamp. It has had a municipal charter granted, and possesses its Mayor and Aldermen like any of the old-established towns, and this is also a proof of everything being reversed at the antipodes. Hokitika, the offspring of a year, obtained its municipal charter, whilst some of the oldest towns, which are coeval with the colony, are still without one; Late accounts seem to show that this charter, on account of misunderstandings between the General and Provincial Governments, has been repealed; but the last papers state it has been formed into a county by the name of Westland, and has thus initiated a better system.
Hokitika contains the enormous number of ninety-two public houses and twenty-three importers and merchants, one of whom is a Chinese, whose countrymen also are flocking like eagles to share the carcase, much to the disgust of
the other diggers, of whatever race or nation, who all unite in disliking the celestials.
In 1861 gold was discovered in this province. It was long felt to be the grand desideratum of New Zealand; the various Superintendents of the different provinces made liberal offers of a £1000 for the first discovery of a paying gold field, but I cannot find that any one of the provinces ever bestowed the reward, fancying at first; perhaps, that it had not been found in sufficiently paying quantities. The New Zealand provinces were in a very precarious position when the Australian diggings were in all their glory; numbers were drawn away from their scant population. The state of Dunedin then was anything but prosperous; the town, whilst solely in the hands of the old identities, as the original settlers were called, made little progress; but immediately gold was discovered the tables were turned, and the
which rapidly became enlarged, and filled with noble edifices, so that now its chief streets may rival any in the colony. Many of its houses are of hewn stone; the different Banks are beautiful edifices; the streets well paved, and like
Gold gave an impetus to trade, immigration, and advance, but Otago has another source of wealth in its sheep. Wool exported increases every year. In 1861, 1,665,983 lbs., of the value of £111,065, were exported; in 1865, this was increased to 5,260,840 lbs., value £359,471.
The effects of gold are seen in the imports and exports. In 1861, when gold was first found, the imports were £859,733, and the exports £843,702, but the next year they rose to, imports £2,394,483, and exports £1,742,431; and in 1863 imports reached £3,416,070, and exports £2,351,734; but in 1865, when gold was discovered in Canterbury province, the imports fell to £1,730,529, and exports to £1,406,592.
Oamaru, the most northerly township in the province, is the centre of the grand wool-producing district of Otago; it is 80 miles distant from Dunedin, and being the only port for the shipment of wool along the coast north of Port Chalmers,
is becoming a very important place; its population at present is 900. The “Oamaru Times” is also published weekly. The Provincial Government has erected a jetty at the cost of £7000. The duties collected for the year ending September 30th 1865, were £3712. 19s. 9d.
Waikowaiti is a small town on the northern shore of the River Waikowaiti, half-a-mile from the sea, and 28 miles north of Dunedin; it has a considerable population gathering along the banks of the Clutha, forming already the nucleus of a town. Another settlement has been formed in the Shag Valley, to which the name of Palmerston has been given.
The province of Southland was taken out of that of Otago, and when the gold diggings were flourishing, it bid fair to become a most important one. It is to be observed, both of it and the other newly-formed provinces, that in proportion they have advanced far more rapidly than the larger ones, a proof that when the islands are divided into counties, their progress will be proportionably increased; the population of Southland, according to the last census, was more than doubled in three years. Invercargill, the capital, is a rising town; it is seated on the New River, about 28 miles northwest of the Bluff, on a level plain; it has a population of fully 2000, and possesses several good buildings. Before the diggers left the lake district they derived their supplies chiefly from it. A line of rail was constructed from the Bluff to the town, a great undertaking for the place in its infancy, involving its Government in expenses which it could not meet, and, strange to say, the railway carriages were seized by the creditors; but the General Government came forward to lend a helping hand, and now the province is gradually getting into a more healthy state. The railway is completed and in operation; the telegraph commences at the Bluff and now traverses the whole island, crosses Cook’s Straits, and reaches as far as
Campbell Town, at the Bluff, is likely to increase, from all the steamers stopping there. Riverton, next to the capital, is the largest place, it is well situated, and must advance, being the outlet of that part. The direct communication with the sea from the lake district is to the Bluff, and this will insure a certain amount of traffic with the interior, which will always benefit the province.
Stewart’s Island, or Rakiura, is also an important appendage of Southland; it has, however, made less progress than, perhaps, any other part of the New Zealand colony. The descendants of the earliest colonists, the whalers, who first inhabited it, still continue to do so. Its population chiefly consists of a half-caste race, who have their little farms, and divide their time between them and fishing pursuits. The curing of fish appears likely to become an important and lucrative business; one individual employs thirty men, and has exported nearly 7000 lbs. of them at a time; they are highly esteemed, and meet with a ready sale. The export of oysters is also becoming greater every year; they are said to be of a very fine kind, equal to the best “natives.” The natives of that part reside on the little island, Ruapuke, which lies midway in Foveaux Straits.
The Chatham Isles.—This group of islands, in lat. 43° 48″ S. and lon. 175° 50″ W., was first discovered by Lieutenant Broughton, R.N., of the “Chatham” store ship, in 1791, chiefly consists of four, the others being mere rocks. The largest, Chatham Island, or Whare Kauri, is 48 miles in length from N.E. to S.E., by 15 in width, contains 600,000 acres. The second, Ranghauti, or Pitt’s Island; the third Rangatira, or South-East Island; and the fourth, Rangitutai, or the Sisters; they are situated in the latitude of Akaroa, at a distance of about 400 miles due E., and are low but fertile, its little hills have pyrimidical forms, and are
of a volcanic character; the soil is generally peaty; there are turf grounds often 50 feet deep; in several parts these peat grounds have been on fire for years. At a depth of six feet, are trunks of trees of a much larger growth than any now found there.
The climate, though damp, is temperate, very favorable for ferns and the formation of turf; all European weeds and esculent plants grow so luxuriantly as to threaten to choke everything else. Several kinds of trees, which in New Zealand are little more than shrubs, here attain the size of timber trees. The Karamu, a species of coprosma, is often more than three feet in diameter, and is sawn into planks. The Putiritiri, of the same order, is a beautiful tree with a small leaf, and also the Taupata, which having a fine bright leaf is a very ornamental tree; the Karaka tree likewise grows there. The forget-me-not, Kopa-kopa Myosotis, with its fine bunches of flowers and large glossy leaves, is a native of these isles.
Among the birds are the pigeon, a fine large rail, the korimako and tui. The albatros breeds there, its young are smoked in great quantities, and considered dainties; in the large central fresh water lagoon abundance of very fine eels are found.
The chief harbour is Waitangi Bay; the general depth of water in it, is from seven to twelve fathoms. Ten miles to the north of Waitangi is Wangaroa, another harbour, of an oval form, the heads are about half-a-mile apart, and it runs inland a mile. There are also two other bays between these, called Wangamoe and Wangati. On the northern coast is a sheltered bay called Kaingaroa.
These islands have a native population of about 500, which since the late war has been doubled, by the prisoners exiled to them. There was a singular aboriginal race there when they were first discovered, called the Muriuri, or Kiri Waka Papa, but more generally known as the Parakiwara, black fellow, a name of reproach given by the Maori on account of their dark color; they are small, black, and ill-favored. The Maories were carried there in 1838 by a whaler; they took posession of these islands and soon diminished the
number of its original inhabitants, so that at present it is very small. In 1840, Colonel Wakefield sent an agent in the ship Cuba to purchase the group for the New Zealand Company. The directors in London tried to re-sell them to a Hamburgh Colonization Company, but the English Government hearing of this, disallowed the sale as an illegal purchase.
A few years later some German Missionaries took up their abode on these islands, but they had already received the Gospel from some of the native teachers sent to them from the main land. A few settlers have long lived there, one of whom (Mr. Hunt) wrote an interesting account of his residence. Since that period the number has been increased, and the islands are now divided into sheep runs. The two largest are chiefly inhabited. They have a resident magistrate and a custom house.
The ancient inhabitants, though very degraded, skilfully constructed their canoes with inflated tubes of seaweed, the same kind are also used as water vessels, and serve the place of pots, in which to stow their oil and preserved birds, but now all their former customs are giving way to European ones, and will soon entirely disappear.
The Snares.—Sixty-two miles S.S.W. of Stewart’s Island are the Snares; these are little more than rocks, the largest is two miles long by half-a-mile in width. The island is 470 feet high, and contains a snug cove on the eastern side, where a boat or small vessel may lay in perfect safety from all winds. They are destitute of vegetation, and covered with the Pintado or Cape Pigeon.
The Auckland Isles.—About 200 miles S. of Stewart’s Island are the Islands forming this group. The largest is about 30 miles long by little more than half that width; and the other, Enderby’s Island, so called from the Lieutenant-Governor having fixed his whaling establishment upon it. These isles rise to the height of 2000 feet; they are well wooded, grassed, and watered. They abound in the seal, and offer a suitable rendezvous for whale ships, having good harbours. In a botanical point of view they
are very interesting, the vegetation in this high latitude partaking more of a tropical than temperate character, and in some respects closely resembling the Australian, the Casuarina growing there. The climate is temperate and remarkable for no great extremes; the winter perhaps being finer than the summer. Captain Ross was struck with the many advantages it possessed for a penal settlement; he places the average temperature at 45.27, in summer rarely more than 78°, in winter seldom less than 38°; it contains 80 flowering plants and many of the New Zealand trees and birds. Latitude 50° 32′ 30″ S.; Longitude 166° 12′ 34″ E.
Campbell’s Island was discovered in 1810, by Captain F. Hazzelburgh, of the brig Perseverance of Sydney, belonging to Robert Campbell, and therefore called after that well-known merchant. It is 30 miles in circumference and very mountainous, the hills rising to 1500 feet elevation. The shores of its north harbour rise abruptly to 800 and 900 feet; it has two good harbours, one on either side. Not being so well wooded as the
Perseverance Harbour is four miles long, running more than two miles inland in a W.N.W. direction; the upper part is completely land-locked and contains abundant room for 100 ships, with plenty of good water. Latitude 52° 33′ 26″ S.; Longitude 169° 8′ 41″ E.
Of the Antipodes Islands little is known, except that they are mere rocks rising about 600 feet above the level of the sea, in Latitude 51° S., and Longitude 178° W.
The last remaining group belonging to New Zealand is that of the Three Kings; of these islands one only is habitable; about five miles in circumference and nearly a thousand feet high, being visible at a great distance, and seen from Cape Maria Van Dieman, from which it is 38 miles distant in a W.N.W. direction, and 47 from North Cape, E.S.E. The North Cape natives fled to this island when dispossessed
of their homes by the Rarawa, and only returned when that tribe sold the land. Latitude 34° 6′ 20″; Longitude 172° 9′ 45″.
It was a common impression that the Missionaries have ever been hostile to colonization; this is not, however, supported by fact. The Missionaries received Captain Hobson on his arrival, placed themselves and their houses at his service. They engrossed the treaty of Waitangi, stood by him on every occasion, offered their aid in every way, furnished him with horses, natives, and accompanied him themselves to Hokianga and Kaitaia, where they obtained the allegiance of the chiefs. Archdeacon Governor’s Speech, Dec. 14, 1841.
The Missionary has always been ready to support the Government, and has received constant acknowledgment of the aid rendered. As one of that body, I can affirm, that it has always been the view I have taken and inculcated, that colonization, properly conducted, is the natural adjunct to Christianity, in civilizing aboriginal races. It was thus that the Sandwich Islanders rose to their present state of social advancement; there the two went on hand in hand. It is, therefore, not the Missionary that is to blame for any hostile feelings which may have arisen towards the colonist at home; nor is it to be laid to the charge of
Exeter Hall; nor even at the door of the Aborigines Protectection Society, however unfavorable the colonial feeling may be to that society for its late interference. The true parties who have prejudiced the public at home against the colonists are the New Zealand Legislature and the Press. So long as the former enact laws which the colonial papers denounce as glaringly unjust to the native, the home public will never give it credit for fair dealing towards them; and so long as the Press itself affirms those acts to be so, how can the colonist expect any other opinion to be formed of the New Zealand policy?
The “Southern Cross,” of October 2, 1867, though no particular friend of the natives, speaks in the plainest terms of three Acts just passed relative to the native lands:—“One of these is the Native Lands’ Act, 1867, which has been introduced as a substitute for the iniquitous Amendment Act of 1866.”….“We shall be surprised if there is not some provision in the new Act, enabling the Government to do as they please with the native lands. Indeed, it strikes us that, by a very harmless looking, but most ingenious, provision, this has been partially accomplished.”….“It would be in perfect keeping with the avowed designs of the Government in the speeches of Mr. Stafford, colonial secretary, and Mr. Richmond, the native Minister.” Of another bill the same paper adds: “It actually deprives the loyal natives, who have recognized claims within the confiscated block, of the redress for the loss of their land by compensation.”….“And when we state that the miserable hostilities, which Colonel Haultain directed last summer at Tauranga, were caused by the Government attempting to carry out the arrangements in question in their own way, and that the dissentient natives are still in armed possession of the land, and as determined as ever to resist, we think we have said enough to satisfy our readers that the chances of quietly opening the Tauranga district are very small indeed.” “The third bill is one dealing with the unhappy east coast natives at Turanganui,” to supersede another, of which the “Southern Cross” thus speaks:—“But this Act, which originated
in a flagrant job, and was intended to harmonize with the Native Lands’ Act, 1866, for the express purpose of facilitating jobbery, became so odious in the eyes of the public, owing to our efforts and exposures, that the Government were forced to give way to public opinion, and to cover their retreat they introduced the present Act.” Such is a statement given by the “Southern Cross.” What would have been said had it come from a Missionary, had one of that order dared to speak in such terms of the Government? and yet this has gone home and appeared in the home papers, from which this has been taken. What opinion can the readers form of the rectitude of the colonial policy towards the native from it? and this extract is but a very small part of the article.
The year 1866 closed with the death of
His father, Te Waharoa, was the son of Taiporutu, a Nga-ti-haua chief, who lost his life at
When Tarapipi became a candidate for baptism, he declared, that after he was baptized lie would never engage in war again. He was soon afterwards made a member of the Church, and he kept his word; although frequently invited by his friends and relations to take part in the feuds of
The first cause of his stepping out of private life was when he saw the war raging at
It was through his instrumentality that a Maori newspaper was printed, with the press given by the Emperor of Austria; this was called the “Hokioi.” When the war was carried from
When the sad and revolting scenes were enacted at Opotiki, they so shocked and disgusted poor Tamihana, that they decided him in his determination to make peace. He had struggled for freedom, but, as a Christian, and when he saw the excesses to which the war had led, he at once tendered his submission to General Carey.
The Governor invited him to pay a visit to
The “Southern Cross” gave an interesting account of the last days of
There is something very sad in the death of this patriotic chief; a man of clear straight-forward views; sad that a man, who possessed such an influence for good, should thus have been ignored by the Government, when, by his aid, had he been admitted to our councils, a permanent good feeling might have been established between the two races. But Thompson is no more; and, as a chief said when petitioning for the restoration of his land, “We are like the morning mist which for a while hovers over the earth, and when the sun arises disappears”;—so has it been with him, but still the memory of his acts and deeds will long survive.
My song refers to those who are double hearted—whose lips are given to this side, and the heart to the other side. That is it. Hearken! This is my thought with reference to the currents
Te Parata was supposed to be an immense abyss in the ocean, into which its waters were constantly rushing until it was filled, and then ejected again, thus causing the ebb and flow of the tide. I say, O my friends, that the things of God are for us all. God did not make night and day for you only. No, summer and winter are for all, the rain and wind, food and life, are for us all. Were those things indeed made for you only? I had supposed that they were for all—if some were dogs and others were men, it would be right to be angry with the dogs, and wrong to be so with the men. My friends, do you grudge us a king, as if it were a name greater than that of God. If it were that God did not permit it, then it would be right (to object), and it would be given up; but it is not He who forbids, and while it is only our fellow-men who are angry it will not be relinquished. If the anger is lest the laws should be different, it is well; let me be judged by the great Judge, that is, my God—by Him in whom all the works that we are employed in have their origin. And now, O friend, leave this king to stand upon his own place, and let it rest with our Maker as to whether he shall stand or fall This is sufficient of this portion of my words, and although they may be wrong, yet they are openly declared. Those words of mine are ended. I will now commence upon another subject among the many which we talk about. At the commencement of this war at Friends, wherein is our friend the Governor right, whom you believe in? Te Rangitake, the man of calm thought, is misjudged by you and the Governor, who hasted to anger, is supported and praised by you. Hence my thoughts are perplexed in my heart, for hasty wrath has been condemned by James, who hath said—“Be slow to wrath, swift to hear.” As it is, the precept in Proverbs has not been carried out. Friends, let With reference to the going of the In the second place, because of their relations, Rauakitua, Tautara, and Ngatata; the third they were written for; the fourth, Potatau’s word that land selling should be made to cease. These were all the grounds of Waikato’s interference. If the Governor had considered carefully, About the word relative to the murders, my opinion is decidedly that it was not murder. Look, Ihaia murdered Te Whaitere. He caused him to drink spirits, that the senses of Te Whaitere might leave him. He was waylaid, and died by Ihaia. That was a foul murder. You looked on and made friends with Ihaia. That which we regard as a murder you have made naught of; and this, which is not a murder, you called one. This I think is wrong, for the Governor did not say to This portion is about the property (plunder.) With reference to the property of which you say that we are to restore what remains, that I also do not consider right. Hearken to what I propose with respect to that. The Governor was the cause of that. War was made on William Kingi and he fled from his pa. The pa was burnt with fire, the place of worship was burnt, and a box containing Testaments: all was consumed in the fire; goods, clothes, blankets, shirts, trowsers, gowns,—all were consumed. The cattle were eaten by the soldiers, and the horses, one hundred in number, were sold by auction by the soldiers. It was this that disquieted the heart of Friends, look you to this: one hundred horses were sold by auction, property and food consumed, houses burnt with fire, and the cattle eaten by the soldiers. Whose work was that? The Governor’s own, for he commenced the work of confusion spoken of in this Declaration. This is all I have to say to you at the present time. Hereafter I will send you some more of my talk, that is when I receive an answer to this. Enough.
Translation of W. Thompson’s Reply to his Excellency’s Declaration, addressed to the Natives assembled at Ngaruawahia.
The thought of the Maori with reference to these causes of jealousy which are agitated in this island. Alas!—lack a-day! Well, go on, O mocker, O writer hither.me, let me, who am a child, get angry hastily. The proverb is “a child who breaks calabashes, or who cries for food, which is another proverb for a child. But for you to adopt that hasty mode of proceeding is, I think, wrong. Rather is it for you to do things deliberately, as you have an example to go by. The Word of God is your compass to guide you—the laws of God. That compass is the Ten Commandments. The compass is for directing the thoughts to consider the orphan and the poor. The compass is, carefully considering before inflicting punishment. Enough upon that.Wi Tamihana Te Waharoa.
Friend the Governor,—Salutations to you. This, is a word to you from the Maori Runanga. Hearken! This is our thought to you: Tell us of the death for this island first, and let the fighting be afterwards. Let not the proceeding be like that in the case of But now, oh Friend! restrain your angry feelings against all parts of New Zealand. Let our warfare be that of the lips alone. If such be the course pursued by us it will be a long path, our days will be many while engaged in fighting that battle. Let it not be transferred to the battle (fought) with hands. That is a bad road, a short path; our days will not be many while engaged with the edge of the sword. But do you, the first-born of God’s sons, consider these things. Let not you and me be committed to the short path; let us take the circuitous one; though circuitous, its windings are upon firm ground. PROVERB. Not by the direct path, that means traveller’s fare—short commons. Let us take the circuitous route, that means abundance, or the portion of the stayer at home. No more, oh friend. It is for you to interpret the meaning of these proverbs. There are more to come. No more at present.
Letter to His Excellency the Governor from the Runanga assembled at Ngaruawahia.
Ngaruawahia, June 7, 1861Runanga Maori.His Excellency the Governor of New Zealand.
Copy of a letter from Wm. Thompson to his Excellency the Governor.
Ngaruawahi, June 7th, 1861To The Governor of Auckland,—
Friend,—Send my korero to be printed, that the source of my thoughts may be seen, and the cause of my exertions on the side of the Maories. I will commence my narration from the time of my first conversion to Christianity, which was during the Rotorua war. The war had been carried on for two years when I commenced to worship God. The name of my minister was
Another portion will follow.
O friends, my friends who are dwelling at One matter only shall occupy my attention throughout this appeal, that is, to recount the cases in which we have fallen into error. (1.) The case of Te Waitere.—All the people, and I myself, said, “Ihaia had committed a murder,” and then it was said that “the blood of Te Waitere should be upon his head whose hand had shed it.” But he was supported by the many thousands of England: because of which it was not possible to bring the offender to justice—that was the origin of the evil (in the first instance). Then commenced your evil name (with us) and our evil name with you—and so on up to the time of the King movement—
Great. 1. My word to him (the Governor) proposing that I go first to Tatarimaka. But he (the Governor) altogether opposed it, and it was not again referred to. After that Heta Tauranga rose up and said, “O Father, the Governor, my kingdom will not be put an end to by you if we still work on together in a tranquil manner, but if you fight then will it be put But by fighting only will it be put an end to. Now, O friends, this is where I find fault with carrying this war into the Desperately bent on accomplishing mischief. Behold, I was not apathetic in performing that which was good, inasmuch as my word went forth for those which were defenceless to remove to O friends, I did have respect for the laws of England. Your word did come after me, saying that you were averse to ambuscades and killing those that were wounded; whereupon I exhorted my tribes to give over committing such acts, they accordingly forsook such acts, and shaped their course by the laws of England, from Meremere right on to the time of the fall of Rangiriri. Then my wives and children fell there. Then again I was condemned by the laws of England because of the women and children who died with the men of strong hand that fell in the fighting pa. I then left that lesson (learnt there) in my mind; then the word of General Cameron came to me for peace to be made. I agreed, and gave up my “mere paraoa,” in token of having relinquished my weapon. I then went to Ngaruawahia, I was there, the General and his word were also there coming up after me. When I saw (what that was) I gave up Ngaruawahia to lie in the peacemaking, and went on to Maungatautari. When I got there the word of England came up after me,—“The Horotiu river will not be traversed by the steamers,” but they “will continue to sail on the Waipa in pursuit of Rewi; Ngaruawahia shall be the boundary as far as Tamihana is concerned—the steamer shall not go to Horotiu.” Was it not So we assembled at Paterangi. One word of his we greatly desired; it was this: “If I fight the Maories whilst they are gathered together, and I prove stronger than they, peace shall be made; if they prove stronger than I, let peace be made;” and I was much pleased at that proposal, thinking that it would be heeded, when behold he went off to Rangiaohia instead, so I was troubled by a fruitless pursuit of his words, which were not fulfilled. Three of the laws of England were at that time broken by the laws of New Zealand; for this is New Zealand law. When I found the English people adopted that mode of action, I called to the Maori people, and enjoined them not to return again to those practices. “Leave it to be for England to take up the putrefactions of my ancestors, O friends, because of this did I fully consent to the fighting; because of my women and children having been burnt alive in the fire which was suffered, rather than the edge of the sword to consume their flesh. I would not have regarded it had it been only the men; there would then have been a reason to have thought less of what the rage of the fire had done on account of their having shot seven pakehas; my relatives were treated in the same manner at Rangiriri—they were burnt alive in the fire. I did not grieve for that, but a thought came to my mind lest what England had taught should be set aside by the teaching of New Zealand; but when those doings were enacted again at Rangiaohia, then came up fresh in my memory that which had already been done at Rangiriri. Within me are collected the many things which have troubled us all—but I will confine myself to these. At the time of the fight at Rangiaohia I discovered that this would be a very great war, because it was conducted in such a pitiless manner. After that (Rangiaohia), the steamer sailed up the Horotiu river. I then said to the people who were living beside the river at their usual places of abode, “Come, let
Now, O friends, this is how I have been saved from evil—because of my constant striving to do that which is good, ever since the introduction of Christianity on to the time of the King movement, and up to the present days of darkness. After we had embraced Christianity, when my tribe sought payment for our dead who had fallen I did not give my consent. Then I said, “Stop, strive to repay in a Christian manner. Let peaceful living be the payment for my dead.” They consented. I then drew all my enemies to me; they all came, not one continued a stranger to me; but all became related to me in the bonds of Christian fellowship. Then I said, what a good payment this is for those that are dead, this living peacefully! In the King movement were brought to an end the land brawls which had previously existed between father and son, between brother and brother. I then again said, what a good recompense this is for such cowardly conduct (this peace existing amongst relations during) the King movement; and men dwelt in a tranquil state. During the time of this cowardly Groundless. Continually anxious to make peace. Follow, O Assembly, after me, and measure my steps from the beginning up to the present day. Weigh also my words from the first until now, for everything is weighed—articles of food
Petition of Wi Tamihana Te Waharoa.
[translation.]
Fitzgerald;To the General Assembly of New Zealand.Wellington, July 24, 1866
viz., killing women and children, and burning people alive in their sleeping houses.” The Maori people assented to me and what I said to them.Wi Tamihana te Waharoa.
The misunderstandings of the two races; a dark day, a cloudy day, the blue sky invisible, the sun’s rays cannot be seen: the things which make us suspicious, this is the subject we write about.
The
But if this arises on account of the soldiers, what is the reason when you have made the road that you abandon your carts as useless. Truly trusting to the word we have heard, that the Lord made great rivers as highways for all men, whether European or Maori, which is true, still our Lady the Queen has given us a bright word, she said to those chiefs who are not agreeable to give up the sovereignty of their land, of their rivers, of their fisheries to her, it is good, leave the mana with them: this is one of our rivers we are unwilling to give. My friends, why do you not confirm this gracious word of our Queen, which you have trampled entirely beneath your feet; but if the coming of the force to Tuakau is the reason of your thrusting the steamer into the
Friend, the Pihoihoi, I salute you my child, be quiet; don’t let us two quarrel, I have seen your word for me. I fly in the sky above, I am not near the earth; friend from the earth, I soar above to heaven, my bag hangs up in the house of my great ancestor Tiki; I come and go as I like. The drifted sea-weed which lies
The above is the leading article in the King’s newspaper, with the terminating one, an answer to an opposition one, “The Pehoi,” ‘Sparrow,’ conducted by Mr. Gorst. The Hokioi is a fabulous bird supposed to float in the higher heaven. The writer charges Mr. Gorst with being under the power of the Governor, whilst he is a free agent, and he contemptuously likens his adversary to sea-weed, the refuse of the ocean; everything relating to it refers to the European as fresh water does to the native.
John Williams Hipango, a chief of the Nga-ti-tua mango hapu, was the most influential native in the
From his earliest acquaintance with the European, he became his friend, and continued to be so to the end of his life. One of the first to embrace Christianity, on its reaching
In 1846, when the
During the following year the family of the Gilfillans were barbarously murdered, in retaliation for the supposed intention of the Europeans to murder an old chief. Hipango, to prove that his tribe had nothing to do with it, volunteered to follow the murderers, who had retreated up the river, and capture them; there were six of them, Hipango’s party numbered the same, being all determined men. Though the others had twenty-four hours’ start, they were overtaken, and after a severe struggle, in which both canoes were upset, the capture of five was effected, the sixth having previously landed and reached his tribe. In returning down the river they were fired at, but succeeded in safely reaching the town and giving up the prisoners to the authorities; having in less than twenty-four hours paddled nearly sixty miles, without stopping for rest or refreshment.
Hipango continued to live most consistently until the beginning of 1855. When it was known that I purposed to visit my native land, the Maories were anxious to avail themselves of the opportunity of sending presents to Her Majesty, and selected Hipango to be my companion, providing him with ample means to carry him to England. We touched at Sydney, which, being the largest and best-built town he had ever seen, struck him with astonishment. He visited Mr. Marsden’s house at Parramatta, with deep interest, as having been the residence of the man they viewed with the greatest reverence, from his first bringing the Gospel to their land.
When we reached London he was struck with the continuous stream of life which rolled along its streets; at first he could not conceive how such a multitude could be fed; this led him to examine the shops as we passed along, and when he found how abundantly they were supplied with all kinds of food, the surprise was transferred to the source from whence it was derived. The general exhausted appearance of the land further astonished him; he exclaimed, what clever men the farmers must be to obtain such supplies from so poor a soil.
Whilst we were in town a vessel arrived in port which had been recovered from its crew, who had mutinied, by the instrumentality of eight New Zealand sailors in it; they seized the crew, put them in irons, restored the vessel to the captain, and safely worked it, under his direction, to England. In return they were sent to the Sailors’ Home; when the circumstance was known to the Church Missionary Society they informed me of it, and on the Sabbath, accompanied by Hipango, I gave them a service in the chapel, which was probably the first in Maori to a native congregation in London, or even in Great Britain. Hipango afterwards paid them several visits and had prayers with them. He took a deep interest in the London Jews’ Society, and endeavoured to convince those of that nation who were under instruction, of the truth of Christianity, and with such earnestness that they were deeply interested in him; afterwards, when several were baptised, they particularly desired that he might be present.
Hipango was much shocked by the open violation of the Sabbath which he noticed in the streets, and tried to convince a woman who was selling oranges, of the sin she was committing, and with such effect that she shed tears; he obtained tracts on Sabbath-breaking which he distributed.
Whilst in England he was honored with a private audience by Her Majesty and Prince Albert, when the presents were delivered, and ordered by Her Majesty to be placed in her Armoury at Windsor. I took him afterwards to see the Tower of London, which greatly interested him. He was struck with the vast strength and antiquity of our castles; that of Warwick in particular, and the size of the Cedars, especially when he found that the seed had been brought from Lebanon; but he horrified the old lady who exhibited Guy’s porridge pot, spoon, &c., when she produced the rib of the dun cow, by avowing his disbelief, declaring it belonged to a fish, and not a land animal. He greatly admired our trees, and made a large collection of seeds, both of timber and fruit trees. He was much struck with the kindness received from his friends in
On our return to New Zealand, we found war raging at New Plymouth; it had commenced, during our absence, between
The great desire of Hipango was to enter the ministry. I therefore took him with me to St. Stephen’s School,
When the Hauhau fanatics, who met with such a signal defeat at Moutoa, had recovered from it, and returned to
On the 27th, the day appointed for the funeral, his numerous European friends assembled, amongst whom were Colonel Logan, the Commander of the garrison, and several other officers, the Honorable the Native Secretary, Mr. Mantell, the resident Magistrate, with a very large number of the old settlers and townspeople. A beautiful flag, presented by the ladies to the loyal natives, was most appropriately laid on the coffin by Colonel Logan, with some suitable remarks, and when the procession was formed it was borne before the corpse, the union jack then taking its place, the flag of old
Most of the natives were then absent at Ohotahi, which they captured, and only came back to Putiki the day after the funeral; about one hundred of them headed by Mawai first arrived, their canoes were all decked out with evergreens, and the men with fillets of the kawakawa bound round their temples, the native sign of mourning; as they marched in procession past his grave all saluted him by firing off their guns, and then proceeded to his house; on arriving at his fence they danced the war dance and again fired a volley, afterwards assembling in front of the house, where a grand tangi took place, and speeches were made.
It appears that Mawai and his followers differed from Meti and Hori Kingi in the way they should treat their prisoners. When Ohotahi surrendered, Pehi and all the head chiefs
atawai,” kindness, gave them all their liberty. Mawai wished to proceed at once to Pipiriki, according to Hipango’s plan, take that place, and make it their advanced post. Poor John when dying expressed his wish that his body should be carried there and buried, to compel his followers to take it, which is a Maori custom. The others appear to have been actuated by a good principle: instead of bringing all those head chiefs prisoners to town, and so causing them to lose their dignity, they thought by thus kindly treating the conquered, they should lay the foundation of a permanent peace, therefore they merely brought the wives of the head chiefs back with them as hostages for their good conduct, and they engaged to come down and take the oath of allegiance When Ohotahi was taken, Pehi’s wife was given up as one, Pehi kept his word; when the Governor arrived he came to see him and fulfilled his promise.
In this account of New Zealand, a few lines to the memory of an old and esteemed friend must be given. Dr. Sinclair was a naval surgeon, who came to New Zealand on its being proclaimed a British colony; and was not long after appointed to the office of Colonial Secretary, which office he held until the constitution came into force, when he retired on a pension.
He was a scientific character, and rendered essential aid in several departments of natural history; his contributions to the flora, conchology, and entomology of his adopted country, will long preserve the memory of his name.
It was in prosecution of his botanical researches in the Middle Island that led him, at an advanced period of life, to
A simple but most touching monument of him is to be seen in the Museum of
It is singular what different characters meet in our far-distant colonies, and there, as fellow settlers, merge their former nationalities to become moulded into a new one; we have an instance of this in our little
When the King of Denmark, after the deplorable evacuation of the Dannewerke, felt that the firm and determined counsel of his minister could no longer be followed, the Bishop resigned his distinguished post, and unable further to benefit his native land, became a voluntary exile. Whatever induced him to select New Zealand as his future abode, whether the name being a kind of connecting link with his fatherland, or whatever else it might be, he is now a resident with his amiable and accomplished partner and family at
Ditley Gothard Monrad, Bishop of Laaland and Falster, was born at Copenhagen, 24th November 1811. Brought up by his uncle, a merchant of Proestoe, the clergyman of the place noticed his unusual abilities, and by his exertions and aid of some of the leading citizens, he was enabled to commence his studies, which he pursued with so much diligence, as to take his degrees with first-rate distinction. He devoted special attention to philosophy and the Oriental languages; he read the Old Testament in the original, and translated the Arabian Nights into Danish for his own amusement, sometimes working sixteen to eighteen hours out of the twenty-four. His friends and fellow-students would call in to talk, and hinder him from thus over-working himself. Some of them have since become distinguished characters, as Prime Minister Hall, Count Knuth, Barfod, and the historian Allen.
On the 3rd of December 1839, the day when Frederick VI. died, he attended a meeting to discuss the propriety of asking the new King for a constitution. That was the first time he had ever opened his mouth on politics; his speech made a great impression—he grasped the whole question at once. From that day he became one of the leaders of the liberal and progressive movement, and thenceforth he devoted his talents and energy to politics. Soon after he published political fly-leaves; but although he wrote with moderation, he still subjected himself to an action for breach of the then existing Press laws. In 1840 he was one of the editors of the “Fædrelandet” newspaper; the first and second leading articles he wrote in it were on the taxation of towns according to income, and on the public roads of Holstein. These articles excited considerable attention.
After having visited several countries in Europe, he published a work on schools in several Protestant cities, and suggestions for the reorganization of those of Copenhagen.
In 1843 he became editor of the free press organ, “Dansk Folkeblad.” He also delivered some excellent lectures on the History of Denmark since 1814. In 1846 he was called to the living of Vesternlsley in Laaland, by the influence of his friend Count Knuth; and on 23rd December of the same year he was elected fourth member of the Estates for the city of Copenhagen.
In 1848, when King Christian VIII. died and Frederick VII. succeeded, the liberal cause triumphed and a free constitution was given, then Monrad was in the right place. On the 22nd March he entered the ministry, holding the portfolio for Church and Schools; he was the chief framer of the excellent “Grund lov,” or fundamental law of 1849. In 1849 he was created Bishop of Laaland and Falster, and elected a member of the Rigsdag (Parliament), in which, with a few months’ exception in 1853, he continued to represent the Fourth Maribo District up to 1864. He was also elected to the Rigsraad, or Assembly for Denmark Proper and Schleswig.
Bishop Monrad is a man of liberal principles, a promoter of progress and judicious reform, yet thought to lean too much to the whole State party, and on this account was entrusted to form the new ministry, to replace that of Halls, of whose cabinet Bishop Monrad was also a member. After the evacuation of the Dannewerke, Bishop Monrad showed such firmness of policy, that his administration was exceedingly popular. He was jocularly called the figure 1 in the million, the six other members of the cabinet being noughts, 1,000,000.—Extract from “Leisure Hour,” Dec. 1864.
July 8th, 1864, died Charles Baron de Thierry at
Originally a French emigrant, or rather the son of one born in
In 1825 he met with Mr. Kendall and the chiefs Hongi and
At Sydney the Sovereign Chief appointed his Secretary of State, his Master of Stores, and other officers, with whom he came to Hokianga. His claims there were laughed at by all; the chief, Tamati Waka, in pity, gave him a small piece of land, on which he might be seen himself in the saw-pit, in the humble capacity of a sawyer. In 1840 I accompanied Captain Hobson to his house, which was made of bark, where he introduced us to the Baroness.
When it was reported that the British Government intended to take possession of New Zealand, the Baron wrote to the Missionary body at the Waimate, advising them to establish themselves as an independent State, with some European at their head, at the same time modestly recommending himself, if a more suitable person could not be found, but offering to accept any one they might agree to appoint; the letter was read in our committee, and smiled at. Previously to this he had written to the French Government, evidently making a transfer of his Chieftainship, and they promptly acted upon it. A company was formed, called the “Bourdelaise Compagnie”; two vessels, under Commodore Laborde, were fitted out with all expedition, and filled with emigrants, they reached the Bay of Islands only a few days after the treaty of Waitangi was signed. There can be little doubt that the first intention was to have founded a colony at the Bay, and to have taken possession of all New Zealand; but finding they were too late for that, they directed their attention to the Middle Island; in
See page 219.
Baron de Thierry afterwards removed to
Governor Fitzroy ordered a grant of 3000 acres to be made in his favor, but afterwards disallowed it on account of some technical terms. The Baron claimed what he thought was a great district, but when his claim was allowed and the land surveyed according to the boundaries he gave, it turned out to be little more than a hundred acres. It is evident the French Government thought it politic to support his claims, he was offered a passage to France as the country’s guest; it appeared strange that he did not accept it.
The Baron often, though in polite terms, threatened the Government that if his claims were not allowed, he should appeal to the Emperor; in fact, it appears singular what an amount of attention was conceded to him.
The Baron is reported to have told the French Government that he had spent some £40,000 in New Zealand.
The French vessels which have at various times touched at
In 1857 he tried to form a company to work flax, professing to have discovered the right way of doing it. He succeeded in raising large subscriptions; extensive buildings were erected, but the undertaking came to nothing.
When he died he was in very reduced circumstances; still his Will was drawn out as if he had a principality to dispose of, appointing the Bishop of New Zealand, Sir
A counterpart of Grace Darling’s exploit lately occurred near
The “Delaware” was wrecked upon a rock near Wakapuka. The chief’s daughter, Julia, with her husband, immediately put off their clothes and swam to a rock near the vessel, carrying a couple of ropes with them; one they made fast from the shore to the rock, and the other they threw on board the vessel, to which it was secured. The crew were thus enabled to reach the rock in safety, and thence the shore; all were saved, except the chief mate, who was ill in bed, and unable to make the effort. This brave act created a great sensation in
A Lecture Delivered at the Odd Fellows’ Hall, Wanganui, On Its Past, Present, and Future, on Leaving for England.
In considering the past history of
I must call upon you to imagine you see a Maori fishing party at the heads of our river on one of our fine calm summer days, and that you perceive a whale boat enter it filled
Such was the commencement of the European acquaintance with
The captain of the boat, Joe Rowe, organized the expedition. He lived at Kapiti, where he carried on a great trade in dried heads, which at that time were much sought after in
Amongst the heads which Joe Rowe had purchased were two of
Two chiefs, Putakarua and Te Awaroa, from the Nga-ti-rua-nui with a small party came to
Another party of the Nga-ti-rua-nui natives were afterwards killed and eaten at Te Ahituatine, where Carlton Cottage is built; they also came to proclaim the Gospel to the Maories of this place, but the object for which they came was not understood; the natives fancied those strangers intended to makutu or bewitch them, and acting upon this impression, fell upon, killed, and cooked the entire party. It was not long, however, before they found out their mistake, and were sorry for it. This was the last cannibal feast which disgraced our river.
Another party from
In 1839, the Rev.
Mr. Williams then visited
Colonel Wakefield, the principal agent of the New Zealand Company, appears to have visited
The Settlement of
Soon after the first settlers in the Surprise, the Jewess, and Clydesdale arrived. In 1842, the little Catherine Johnson began her useful trips to and from
In January 1843, the Rev. J. Mason lost his life in crossing the Turakina river, and in April I arrived as his successor.
On the first Sunday in 1844 I opened the church here for Divine service.
In the beginning of summer we had a hostile visit from
March 16th, 1845, the Governor paid us a visit, being the first
During the summer another hostile party visited us; they encamped at Paikatore, a small village which formerly stood on the river bank by the market place—the site has long since been washed away. The inhabitants felt their unprotected state, and called upon the Putiki natives for help. They responded to the call, and garrisoned the town; so completely was it protected that, in November, the inhabitants, to testify their thanks, gave a public dinner to the chiefs. In the following month the Governor sent about two hundred men, under Captain Laye, for the defence of the place, into whose hands the chiefs resigned their trust, and then came forward to aid in erecting the Rutland
utu, or payment. John Williams, the tried friend of the Europeans, at great personal risk and exertion, arrested the murderers, who were given up to the commanding officer, tried by court-martial, found guilty, and hung outside the stockade, where they were likewise buried.
A few weeks only elapsed before a taua arrived to revenge their deaths. In May a grand attack was made on the town, a portion of which was occupied by the enemy; the York stockade was not then in existence, consequently the hill afforded shelter to the enemy. Captain Campbell’s house at the base of it was occupied, and there the natives enjoyed themselves, supping on about three dozen of his fowls. The house now occupied by Mr. Jones, was also held by the taua, whose principal chief,
The news of the disturbed state of rite, satisfied—three killed and ten wounded. The next morning they left; this was the end of the quarrel. They retired, and peace followed without any formal declaration of it being made. The fact was, there had never been any real bad feeling between the two races at
A slight digression may here be made. To the good feeling of the
After the war, the little settlement was still in a sad state. As far back as 1844, Governor Fitzroy recommended its being abandoned, and kindly offered the inhabitants a free passage to
One thing which mainly contributed to its prosperity should not be overlooked. The New Zealand Company had not fulfilled its engagements with those who had purchased of them; many of the land orders were received so far back as 1839, and consequently, for the long period of nine years, they were unable to go upon their ground, or obtain compensation. Sir George Grey pronounced most justly that this was a grievous wrong, and rectified it by giving one hundred and fifty acres additional for every hundred acres purchased of the company. The holders of the company’s land orders were called, in the infancy of the colony, “sectionists,” and regarded as great men, being the only possessors of land. When so much scrip was thus given, the settlers in general felt their want of money to be the greatest; the scrip, therefore, soon found its way into the market, and sold at from five to eight shillings per acre; this immediately increased the number of land owners, and was a great step to the general prosperity. Another beneficial measure of Sir George Grey must not be overlooked, the reducing the fixed price of land to ten shillings per acre. With 100,000 acres of land, purchasers were soon obtained, and as the tide of emigration set in, it became necessary to enlarge our borders. The Rangitikei block was next bought, then the Waitotara, and now the Manawatu, which we must call ours, for it will do more for utu, or payment, the precious metal, without digging for it, our fertile plains supplying the gold diggers with food in return. The exportation of cattle to the South has been a great benefit to the place, for previously they were of little value, fetching only from 30s. to £3 a-head, instead of £12 as they do now. We may add, that our exports to the North also became very important, for the good people of
We now turn to the present state of
I still possess the first census—men, women and children, 120; but at the conclusion of the first war 205 was its sum total. We cannot speak with any certainty of its present population, but that of the town is fully 2000, and of the surrounding districts 2000 more, and perhaps, including Rangitikei, Turakina, and Wangaehu, it is little under 6000. Next we have something more to say of our streets;—it is
Some few years ago, an old house might have been seen slowly travelling up Wilson Street, and, apparently wearied with the effort, quietly resting for several weeks, if not months, in the middle of the street; that old building was the first Store erected in
In taking a rapid view of the present, we must not omit the grand outlets of the public mind, the safety valves of our
Requiescat in pace, but hope to hear it replying, Resurgam.
Of our two banks, in the way of building, that of New South Wales is taking the precedence of the other national one; I trust this, however, will be only for a short time. Some of our best and most conspicuous buildings are the public houses. Nothing struck me more during my recent visit to Christchurch, than its artesian wells. What a benefit and blessing to the place! Could we not easily imitate them, when water is so near the surface? how much would they improve the town, and add to the health and comfort of its inhabitants, especially when the wind blows and threatens to blind or choke them with dust!
But the buildings which give the greatest character to the place are the stockades, though I trust we shall no longer need them in a military point of view; still, being erected, the least we can do is to maintain them, that we may be prepared for any unforeseen evil which may arise. The features of the place, too, would be quite changed by their removal; they stand like old castles, warning the evil-disposed of the consequence of breaking the majesty of the law.
In the enumeration of the public buildings of our town one still remains to be noticed, which is both an ornament to our Market Place, and a credit to our Province, which placed it there. I allude to the Moutoa Monument, erected to commemorate the noble devotion of our
Of the bridge I must here say nothing, it belongs to the next division of the subject—the future; let us rather contemplate the other ornaments of the place, our noble river—its shipping. And first we have reason to be proud of having a good steamer of our own; wherever it goes it carries the name of It is called “
The increase of steam vessels in New Zealand is most extraordinary; it seems but the other day when we had only an occasional visit of the Wonga Wonga, and even that little steamer had to be subsidised to enable it to run its course; now it is rare to see our river without one, and to avoid the possibility of its being so, we carefully keep the Moutoa constantly anchored in our port. When the Government part with it, I trust our steam company will not let that little vessel, so adapted for river trade, leave our port, and that up-river settlers will enable it to run to and fro in their behalf; it will not be long before their wants will require its aid. Of the other shipping belonging to the place, we have the Lady Denison, the Yarra, and the Tyne; but of those which visit us, we can only say that, now the war is all but finished, and the extraordinary demand to supply the Commissariat has in a great measure ceased, the vessels still frequenting our port mark our increased prosperity, which is independent of foreign aid.
To give an idea of our present commercial advancement, we may take the customs of 1856, and compare them with
This amount was independent of wine, spirits, beer, &c., which were supplied to the army duty free.
In 1866, the last year when so great a reduction has been made in the military force of this district, it was still £20,203. 15s. 8d. It may be expected that it will be further reduced in the present year; still we may confidently look for a wonderful advance on former years. Thirteen thousand bales of wool were exported last year, by the firm of Messrs. Taylor and Watt only, but the total amount from this port reached two thousand bales, and the value of our exports was £100,000.
In speaking, therefore, of the present commercial state of
One great cause is very clear:
But we must not stop here. We must endeavour to take a glance at its future. I have always been sanguine of it. From the various reasons assigned, it must progress and advance.
I have visited nearly every portion of the two islands, but in no part of New Zealand have I seen any district that can
But there is another source of future prosperity to be referred to—one which has hitherto been concealed from the view, and which the enterprise of our settlers has not been able to draw forth from its concealment—I allude to Coal. There can be no doubt of its existence, and in the greatest abundance; in fact, this is a portion of the grand coal field of New Zealand. It crops out about 80 miles up the river, at Tangarakau, and northwards at Mokou,—these are the two inland lips of this great coal basin; it comes out at Massacre Bay and
The present communication with
What a change may take place during the next two years of my absence! We have an iron bridge to be built, our river to be deepened, our port thus to be more widely opened, our new towns commenced with daily stages running to them, our population doubled, all the comforts and conveniences of life increased, and, by the aid of our Acclimatization Society, our plains filled with game our lakes and rivers with the best fish—nor are these chimerical ideas. The march of progress has set in : where will it stop?
The recent progress of
We have already alluded to the necessity of improving the channel of our river, but even now, in spite of snags and other obstructions, vessels of from three to four hundred tons visit our port, and with the improvements suggested, ships of double that tonnage might enter. In a place where there is no proper authority, whose office it would be to attend to the growing necessities of the place, we cannot wonder that so little of a public nature has been effected—a board of
A few words may also be added respecting the
An allusion has been made to our streets. It is due that a few words more should be given to them. They are neat and clean with good broad footpaths. Victoria Avenue, the principal street, will be a noble one. It is two chains wide, and only wants planting with a row of trees on each side to render it equal to any in the island. The English, Scotch, and Roman Churches all stand in it, as well as the public school; the Wesleyan Chapel being in
We can have no fear for the future of New Zealand, which, though the youngest of six of the Australian colonies, already ranks as the third, and with its rise every city and town belonging to it must rise likewise, and
This lecture on
But our present object is not so much to chronicle the good effected by kindred Societies, as to mention what our own has done. It turned out two pair of sparrows, which following their natural love of the noise and bustle of men, selected the Commercial Hotel as the most suitable spot for them to commence their colonial life; they built their nests
Some few hints for the future have been thrown out; another may be given which would greatly contribute to the health of our community. On the north shore of our Heads we possess an excellent beach for bathing. If a suitable building, as a boarding house, were to be erected there, it would always be filled, and soon give rise to others, which would furnish our townspeople with a delightful summer change, without the trouble or expense of going to a distance; it is at our very doors. Those who need a change already find their way to that spot, although at present the only shelter afforded is the blockhouse erected there. I trust some enterprising individuals will turn their attention to this subject.
Nor is
The general advantages of the
When the recent institution of Acclimatisation Societies is considered, the results already attained must be regarded as very satisfactory; the importance of giving attention to this subject is also apparent; before anything is said of their operations it will not be amiss to refer to what had been effected prior to their establishment. The extraordinary absence of land animals in New Zealand, the deficiency of game, and of insectivorous birds was first remarked by Captain Cook, a name which will always be connected with New Zealand, and be held in reverence as one of its earliest and best benefactors. He introduced that valuable tuber, the potatoe, the carrot and turnip also; the first soon became one of the chief supports of the natives; to judge of the high estimation it is held in, it is only necessary to state that
Tapir, this pig was probably the original one. The next is a grey one, commonly known by the name of Tonga tapu, and may therefore be supposed to have been thence derived. The third variety is generally of a reddish brown, marked with lateral black or dark stripes, running the whole length of the body.
The next benefactor of these islands was the venerated Mr. Marsden: his name will be handed down to posterity as a friend to New Zealand, in a temporal as well as spiritual point of view.
It was only in 1791, that the pure bred merino was introduced into Britain by George III., who perceiving the great advantage which would accrue to his country if that valuable animal could be naturalized, alter much difficulty succeeded in obtaining a small flock of the negrette breed, which was transferred to Kew. It was not long after their arrival that Mr. Marsden visited he kuri—a dog, which it is still occasionally called.
He likewise saw the necessity of establishing a mission farm, as a nucleus for disseminating our domestic animals throughout the island; one was therefore formed at the Waimate, and stocked with a little flock of sheep, some cattle and horses. The domestic birds were gradually introduced—geese, ducks, fowls, guinea fowls and pigeons; goats and rabbits also found their way to the island, and such a variety of dogs that they soon completely destroyed by admixture the original one. The useful cat followed the steps of the Missionary, and so much was puss esteemed on her arrival, that a Turanga chief carried one from the Bay of Islands to Poverty Bay on his sacred shoulders; and good reason there was to prize the feline race, for man not only introduced useful animals, but involuntarily the rat and mouse as well; these multiplied at such a rate, as speedily to overrun the island, and almost destroy the native rat, which was formerly very numerous and much prized as an article of food; so destructive did the natives find the mouse, that they called it the toro naihi, Toronaihi, literally “drawknife,” a very sharp instrument used by whalers in cutting off blubber from the fish, and applied to the mouse from its destructive character.te kainga ngeru—cat’s food.
Captain Hobson brought the first hive of bees to the island, but they did not increase. Mr. Cotton, the Bishop of New Zealand’s chaplain, was more successful, and from his hive both islands are now well stocked. They have
Though the rabbit was early introduced into various parts of the island, it is doubtful whether it has greatly increased; the hawk, cat, and dog, are its inveterate enemies; it is still too domesticated to escape them; when, however, it acquires its native wildness, it may increase in the same degree as its congeners at home. The silver grey variety, whose skin is so much prized in China, was introduced years ago, but has not multiplied. Hitherto only fancy pigeons have been brought, which have thriven well in spite of their enemies; it would be advisable to procure the common inhabitants of the dovecot as well. The Australian bronze-wing pigeon, the Wonga-wonga, has recently been added to the number of our imported birds.
Two kinds of pheasants are already naturalized in the province of
The institution of Acclimatisation Societies is of great public utility, for however laudable the efforts of individuals may be, yet they must of necessity be contracted in their results when compared with the combined action of numbers;
debut on our shores; this loss and waste of means might, perhaps, have been obviated by a different arrangement. It requires an agent who is acquainted with the rearing and feeding of whatever may be intrusted to his care; had this plan been adopted, it is probable that the hares, partridges, sparrows and other birds sent out, would have been more likely to have reached their destination.
Relative to the selection of those animals, birds, or fish, which may be most profitably introduced, the alpaca appears to be one of the most important; the Australian colonies have been sensible of its value, and South Australia has acted nobly in purchasing a flock, which was procured by Mr. Ledger with great difficulty and expense from South America. The alpaca has since been brought into New South Wales, and thence has reached New Zealand, so that this valuable animal will soon be naturalized, as the country, from its mountainous character, so closely resembles its natural abode. Next to the alpaca may be mentioned the Chinese sheep, so remarkable for their fecundity, as well as for the value of the fleece; these animals are said to produce from three to five at a birth—it may more justly be entitled a litter—and they have two of these litters in a year. Nor is their maternal ingenuity inferior to their fecundity, as they wean the stronger lambs, and allow the weaker ones to suck for a longer period; they are said to produce from seven to twelve pounds of wool annually, and to weigh from 140 lbs. to 170 lbs. as mutton, and to be of a quality not inferior to the Leicester. These sheep inhabit the northern part of China, near the great wall, and therefore belong to a colder climate than that of New Zealand. Nor must the Cashmere goat be omitted, as it is questionable whether its silky hair, or that of the alpaca, will prove most advantageous as an article of export. From the late lamented Prince Consort, and also from Lord Petre, the colony received
From our Australian neighbours we are beginning to borrow their varieties of the kangaroo to stock our grassy plains, as well as the emu, bustard, and wild turkey, with several species of the pigeon.
A brief allusion may here be made to the efforts of the Governor in the cause of Acclimatisation. Since his return to New Zealand he has purchased The Kawan, an island some five or six miles long, and three or four miles wide, which he has converted into a Zoological Garden, or rather park, which from its size far surpasses any thing of the kind in Europe, unless it be that of Windsor.
There is also a valuable Botanical Garden commenced, which, from the mildness of the climate, will allow of plants
A small breed of the buffalo, which is much esteemed by English farmers on account of its compact form and the facility with which it fattens, might be obtained from India more directly than from
The attention of the Australian and Tasmanian Governments has of late been turned to the introduction of fish; many unsuccessful attempts were made with the salmon, but at last their efforts have been signally crowned with success. Salmon and trout, and also the carp, may be said to be introduced both in Tasmania and Australia; the latter has already reached New Zealand. The trout and salmon, it is to be hoped, will soon fill our Alpine streams and lakes, which are most suitable for them. There are other valuable fresh-water fish which might be added to these, as the perch and tench.
Perhaps no nation we are acquainted with has practised Pisciculture to the extent of the Chinese, in fact, it is only within the last few years that such a thing has been thought of in Europe, and this was initiated by a Chinese, who commenced it in France, and already that country has made great progress in this new department. To introduce, therefore, the various kinds of fish for which China is celebrated, it would appear to be the best plan to obtain a native of that country acquainted with this art, who might also bring with him the spawn of their choicest kinds, and thus in a very short time our lakes and rivers would be stocked with valuable fish. When the comparatively trifling distance of China to that of Britain is taken into consideration, it is evident the expense to be incurred, and the risk of failure will be far less in one case than in the other. A gentleman sent to China upon an agricultural mission by the French Government, M. Eugene Simon, made a valuable report on the fish and fisheries of that country, and also despatched specimens of several kinds which he thought capable of being
Amongst those he reports is the “Suter’s London Mail,” for Lo-in, or King of Fish, classed as Crenilabrus by Dr. Bridgman, measuring sometimes six or seven feet in length, weighing from 50 lbs. to 200 lbs. or more, and said to equal the famous salmon of the Rhine. Then comes the Lein-in-wang and the Kau-in, almost as good and even larger than the other; the Lin-in, finer than any Carp in Europe and weighing sometimes 30 lbs.; and the Kin-in, or Tsi-in, which does not weigh more than from 10 to 12 lbs., and is the finest and most delicate of all, in flavour partaking at once of the trout and sole.June 1864.
This is sufficient to shew what a field China presents to the friends of Acclimatisation. Nor is Australia to be overlooked; the large fish called Murray Cod, found in the waters which run westward, is worthy of attention: in size and weight it perhaps equals the largest of the Chinese fresh water fish, and there are several others also, as the perch, rock cod, &c. The Australian fresh water cray-fish, rivalling our marine one, the Koura, in magnitude, would be a great addition to our streams.
A recent report of the
From the Report of the Acclimatisation Society,
The expensive efforts made in these remote appendages of Britain to introduce her smaller families of birds must strike our countrymen at home with surprise, who have from time immemorial been using equal efforts to exterminate those
A writer remarks, “Bird tenting in New Zealand, the youngest of Britain’s colonies, already possesses eight Acclimatisation Societies, situated at
Taiporohenui, a name for the West Coast, and also a word used in a Karakia Kumara, signifying—the ending of the matter. This was applied as a name for the building in which a great council was held at Manawapou, in May 1854, to pupuru, or retain the land, and form a confederacy of the tribes, so that the European should not obtain any further hold of the country than he then possessed. At that meeting 140 pigs, 1000 baskets of potatoes, each about 60 lbs. weight, 900 baskets of kumara, 700 baskets of taro, two tons of flour, one ox, and 300 eels, were consumed.
The land thus made sacred was to extend from Kaiiwi to Kurukuru, and any one who attempted to sell a portion within these lines was to be tomahawked. The spirit then manifested was anything but friendly to the British Government. A hatchet was passed round as a bond of union, to show that whosoever infringed upon the law then established, and sold land to the Government, should be put to death; the handle of the hatchet has beautifully carved. Some years later this was purchased of its owner, Rio, who was shortly afterwards murdered.
It is right to say that the hatchet was only received by the Nga-ti-rua-nui and
In 1856, a still more important meeting was held at Pukawa
In the Census of 1864, there are several interesting particulars to be noticed.
The progress of
Of the 127,000 acres belonging to
Another thing to be noticed is, that by far the greatest increase in population has been with the new provinces. Marlborough has more than doubled its inhabitants, and Southland more than quadrupled its; in fact, Southland, in spite of its financial difficulties, has still made the greatest progress of all the provinces, a convincing proof that were these nine provinces to be broken up into municipalities or counties, the general progression would be immediately increased.
There are now eight lighthouses, five of which have been used since January 1st, 1865:—
Telegraphs.—A line is now finished, and is working from the Bluff to
Railroads.—At present the longest line is, perhaps, that from the Bluff to Invercargill, a distance of about 20 miles. The next is from Heathcote to Christchurch; on the completion of the tunnel now being driven through the lip of the crater which forms Lyttelton Harbour, it will run direct to that port. It is also being carried on beyond Christchurch, eventually to reach Dunedin and Invercargill. It is a mark of the progress of the province and of the Middle Island generally. At
The mention of the New Zealand Banks must not be omitted, although all of them are of very recent origin, their progress is something wonderful. The Bank of New Zealand is paying an annual dividend of 17 per cent. The Bank of Otago 6 per cent. The Bank of
The Colony has also now its Fire and Marine Insurance Company, called The New Zealand Marine Company, established in 1859.
The progress of Steam in New Zealand has been very rapid. Some ten years ago the colony did not possess a single vessel; the first, I believe, was the Emu, which was built in
The transit of troops, stores, ammunition, &c., also gave a helping hand, and thus steam power is now permanently established in New Zealand, there are steamers plying on most of our rivers and some of our lakes. New Zealand has likewise the honor of uniting with the Australian colonies in subsidising and supporting the Peninsular and Oriental Steam Company, and, still later, in aiding and procuring the establishment of the Panama line, Melbourne and New Zealand being its chief supporters.
Nor has this terminated the efforts of the colony. We have lines of coaches traversing the length and breadth of the Middle Island, and in the northern one running as far as
“Te Karere o nui Tireni,” No. 1, Akarana Hanuere 1, 1842, a monthly publication. “He pukapuka ra tenei kia mohio ai te tangata Maori Ki nga tikanga me nga ritenga o te Pakeha; Kia mohio ai ano hoki te Pakeha Ki nga ritenga o te tangata Maori.” This is a book to teach the Maori the laws and customs of the English, and the English those of the Maori; not very likely to benefit the latter, as it was solely in Maori; it continued four years to the end of 1845.
“The Maori Messenger,”
“Te Karere Maori,” folio, English and Maori, a very copious and interesting journal. It terminated with Governor Grey’s stay. Another paper succeeded it after Governor Grey’s departure, called “The Maori Messenger.”
“Te Karere Maori,” January 1st, 1855,
Twelve numbers of “Government Communications,” of new laws, battles won, and Maories killed.
“Te Kai Whakamata ara o nga iwi erua na te tika i toa ai Turei,” Huni 6, 1848. Te utu etoru pene, 3d. Williamson and Wilson,
“Te Whetu o te Tau,” Akarana, Huni 1, 1858.
“He Nupepa Maori, Ko te ao marama,” or, New World. Port Nicholson, September 20, 1849, English and Maori, printed by “Wellington Independent.”
“Te waka o te Iwi.” Akarana, Oketopa, 1857.
“Te Hokioi e rere atuna,” Ngaruawahia Tihema, 1862.
Ko te Kaimahi kia wiwi ki tona utu etoru pene tan e Whakarite ai, the last number seen, dated February 15, 1863. The Maori King’s paper, entirely conducted by the natives, and printed at their press, 3d.
“Te Pihoihoi mokemoke Taunga i te Tuanui,” Pep 2, 1863.
Otawhao i taia Ki te perehi o te Kura, 1863, a Government opposition paper to the Maori one.
“Te Karere o Poneke.” Taete, 17 o Hepitema, 1857, it terminated mane 27 o Tihema.
Sir George Grey published “Robinson Crusoe,” in Maori, 1858, “Bunyan’s Pilgrim’s Progress,” and several other works, for the natives.
“The Bay of Islands Observer,” Kororarika, June 15, 1840, printed and published every Thursday morning, price 1s., by G. A. Eager and Co., proprietors. The first newspaper published in New Zealand.
Eager and Co. addressed the subscribers of the “New Zealand Advertiser and Bay of Islands Observer,” December 15th, 1840, stating that the Government were determined to fetter the Press, or suppress it :—“One thing has now become manifest, the Government of the British Colony of New Zealand does not wish for a Free Press, while, on the other hand, our feeling is, ‘a Free Press, or none at all.’ Resumed “Bay of Islands Gazette,” February 24, 1842. The intervening period being occupied by the “Government Gazette,” February 12, 1841. About this time appeared a skit on Willoughby Shortland, entitled, “Rules for Reducing a Prosperous Colony to a state of Insignificance, Poverty, and Distress, (taken from an old author) and dedicated to the Prime Minister of the Cannibal Islands,” no date or name of printer.
“Gazette Extraordinary,” New Zealand, December 30, 1840; Paihia, printed at the Press of the Church Missionary Society.
“The New Zealand Government Gazette,” No. 1, Kororarika, Bay of Islands, February 12, 1841, gratis, G. A. Eager, printer; went through 19 numbers.
“New Zealand Advertiser and Bay of Islands Gazette.”
Kororarika,” New Zealand, Thursday, February 24, 1842; it reached No. 36, October 27, 1842, succeeded by the “
“
“New Zealand Herald and price 9d.
“
“The Southern Cross” commenced about the year 1843, which still survives, and flourishes as a daily journal (1866), of very large dimensions.
“The New Zealander” appeared 31st May 1845, and expired 1866, printed and published by J. Williamson.
“The New Zealand Gazette and Wellington Spectator,” published every Wednesday and Saturday morning, printed and published by
“New Zealand Colonist and Port Nicholson Advertiser,” printed and published every Tuesday and Friday for the proprietors, by
“Wellington Independent,” published every Wednesday and Saturday, still flourishing (1867).
“New Zealand Spectator and Cook’s Straits’ Guardian,” printed and published by
“The Wellington Advertiser.”
“The
“Prospectus of the
“
“The
“Hutchinson’s New Zealand Pioneer of General Literature and Colonial Progress,” Saturday, October 6th, 1866, to December 22nd, 1866.
“
“The Evangelical and Christian Advocate,” Wellington, Aug. 12, 1853, price 4d., short duration.
“price 6d., very primitive.
“Canterbury Punch,” April 8th, 1865, pretty fair.
Hokitika—“The Despatch,” daily, every evening; “The Hokitika,” daily; “The West Coast Times,” daily.
“The Okarita Times,” Wednesday and Saturday.
“The Grey River Argus,” Greymouth, Wednesday and Saturday.
The increase for half-year ending 30th June, 1865, by immigration over seas, was—
After deducting the decrease in immigration (over seas) and death.
The following are the Tariffs of New Zealand, Victoria, New South Wales, Queensland, South Australia, and Western Australia, compared as to principal articles:—
It is evident that wine, spirits, beer, &c., are charged higher on account of Western Australia being a convict island.
Total Expenditure was £171,035. 6s. 8d., leaving £71,720. 15s. 9d., to be paid to the Provinces.
Being totally without means of maintaining his authority, the natives compared him to “a man of war without guns.”
HER MAJESTY VICTORIA, Queen of the United Kingdom of Great Britain and Ireland, regarding with Her Royal Favor the Native Chiefs and Tribes of New Zealand, and anxious to protect their just Rights and Property, and to secure to them the enjoyment of Peace and Good Order, has deemed it necessary in consequence of the great number of Her Majesty’s Subjects who have already settled in New Zealand, and the rapid extension of Emigration both from Europe and Australia, which is still in progress, to constitute and appoint a functionary properly authorized to treat with the Aborigines of New Zealand for the recognition of Her Majesty’s Sovereign authority over the whole or any part of those islands. Her Majesty, therefore, being desirous to establish a settled form of Civil Government with a view to avert the evil consequences which must result from the absence of the necessary Laws and Institutions alike to the native population and to Her subjects, has been graciously pleased to empower and authorize me,
English
William Hobson, a Captain in Her Majesty’s Royal Navy, Consul, and Lieutenant-Governor of such parts of New Zealand as may be, or hereafter shall be, ceded to Her Majesty, to invite the confederated and independent Chiefs of New Zealand to concur in the following Articles and Conditions.
The Chiefs of the Confederation of the United Tribes of New Zealand, and the separate and independent Chiefs who have not become members of the Confederation, cede to Her Majesty the Queen of
Her Majesty, the Queen of England confirms and guarantees to the Chiefs and Tribes of New Zealand, and to the respective families and individuals thereof, the full, exclusive, and undisturbed possession of their Lands and Estates, Forests, Fisheries, and other properties which they may collectively or individually possess, so long as it is their wish and desire to retain the same in their possession; but the Chiefs of the United Tribes and the Individual Chiefs yield to Her Majesty the exclusive right of Pre-emption over such lands as the proprietors there of may be disposed to alienate, at such prices as may be agreed upon between the respective Proprietors and persons appointed by Her Majesty to treat with them in that behalf.
In consideration thereof Her Majesty the Queen of England extends to the Natives of New Zealand Her royal protection, and imparts to them all the Rights and Privileges of British subjects.
Now, therefore, We, the Chiefs of the Confederation of the United Tribes of New Zealand, being assembled in Congress at Victoria, in Waitangi, and We, the Separate and Independent Chiefs of New Zealand, claiming authority over the Tribes and Territories which are specified after our respective names, having been made fully to understand the Provisions of the foregoing Treaty, accept and enter into the same in the full spirit and meaning thereof: in witness of which, we have attached our signatures or marks at the places and the dates respectively specified.
Done at Waitangi, this sixth day of February, in the year of Our Lord one thousand eight hundred and forty.
KO WIKITORIA, te Kuini o Ingarani, i tana mahara atawai ki nga Rangatira me Nga Hapu o Nu Tirani, i tana hiahia hoki kia tohungia ki a ratou o ratou rangatiratanga, me to ratou wenua, a kia mau tonu hoki te Rongo ki a ratou me te ata noho hoki, kua wakaaro ia he mea tika kia tukua mai tetahi Rangatira hei kai wakarite ki nga tangata maori o Nu Tirani. Kia wakaaetia e nga Rangatira maori te Kawanatanga o te Kuini, ki nga wahi katoa o to wenua nei me nga motu. Na te mea hoki he tokomaha ke nga tangata o tona iwi kua noho ki tenei wenua, a e haere mai nei. Na, ko te Kuini e hiahia ana kia wakaritea te Kawanatanga, kia kaua ai nga kino e puta mai ki te tangata maori ki te pakeha e noho ture kore ana. Na, kua pai te Kuini kia tukua a hau, a
Maori Version
Wiremu Hopihona, he Kapitana i te Roiara Nawa, hei Kawana mo nga wahi katoa o Nu Tirani, e tukua aianei amua atu ki te Kuini; e mea atu ana ia ki nga Rangatira o te Wakaminenga o nga Hapu o Nu Tirani, me era Rangatira atu, enei ture ka korerotia nei.
Ko nga Rangatira o te Wakaminenga, me nga Rangatira katoa hoki, kihai i uru ki taua Wakaminenga, ka tuku rawa atu ki te Kuini o Ingarani ake tonu atu te Kawanatanga katoa o o ratou wenua.
Ko te Kuini o Ingarani ka wakarite ka wakaae ki nga Rangatira, ki nga Hapu, ki nga tangata katoa o Nu Tirani, te tino Rangatiratanga o o ratou wenua o ratou kainga me o ratou taonga katoa. Otiia ko nga Rangatira o te Wakaminenga, me nga Rangatira katoa atu, ka tuku ki te Kuini te hokonga o era wahi wenua e pai ai te tangata nona te wenua, ki te ritenga o te utu e wakaritea ai e ratou ko te kai hoko e meatia nei e te Kuini hei kai hoko mona.
Hei wakaritenga mai hoki tenei mo te wakaaetanga ki te Kawanatanga o te Kuini. Ka tiakina e te Kuini o Ingarani nga tangata maori katoa o Nu Tirani. Ka tukua ki a ratou nga tikanga katoa rite tahi ki ana mea ki nga tangata o Ingarani.
Na, ko matou, ko nga Rangatira o te Wakaminenga o nga Hapu o Nu Tirani, ka huihui nei ki Waitangi. Ko matou hoki ko nga Rangatira o Nu Tirani, ka kite nei i te ritenga o enei kupu, ka tangohia, ka wakaaetia katoatia e matou. Koia ka tohungia ai o matou ingoa o matou tohu.
Ka meatia tenei ki Waitangi, i te ono o nga ra o Pepuere, i te tau kotahi mano, ewaru, rau, ewa tekau, o to tatou Ariki.
Nothing need be said of the motives leading to emigration; it is felt to be necessary by tens and hundreds of thousands of our countrymen, who annually quit the shores of their native land in search of fresh homes. Emigration is going on, and will continue to do so as long as the population of Britain is in excess of its means of maintaining it, and there are fields to receive it, the man of energy, who finds there is no opening for him at home, will naturally turn his thoughts to other lands where one is presented. The family man, anxious for those depending upon him, will also look in the same direction. There are numbers who, when retiring from the Army and Navy, seek a home where there is a reasonable hope of health and happiness being attained, as well as prospect for their rising families; some accustomed to warm climates, cannot endure that of Britain; this also
The first consideration of the intending emigrant is, where shall he go to? There are four things to be considered: Economy, Success, or fair chance of getting on, Health and Happiness.
America is the nearest; that seems to be in her favor. There are the United States; but will they suit the small capitalist? If he leaves with the hope of escaping taxation, he finds it doubled there, burthened with a national debt second only to that of
Another consideration is—would the change of society, customs, manners, and views, suit the British emigrant? If not, his chance of happiness there will be small? But this does not apply to British America; land is cheap and readily obtained, this is true, but the remarks on climate apply with greater force there. Excessive heat and cold generate fever, agues, and other maladies; besides, the long-continued winter seals the earth’s surface so completely that the hand of the agriculturalist is idle for more than half a year, and has but a short time for improvement of the soil.
If, therefore, these four are duly weighed, the emigrant will look from the west to the south, and the Cape invites his attention. Some inducements are held out there, a hot, but not oppressive climate, cheap land, being given away, not a very good sign, for our Colonial Governments do not willingly bestow what they can get anything for, but in a country subject to droughts and hostile visits from innumerable hordes of barbarians, inducements are required to attract colonists, and even with all these, some who have the means of leaving are doing so, and seeking their fortunes in Australia and New Zealand.
Australia is a noble insular continent, but, strange to say, although so far distant from Britain, it offers little or no inducement to settlers; its land regulations hold out no attraction to draw them to its shores; it is not easy to be obtained, and everything is dear; the difficulty of visiting different localities is great; the heat of the climate and the frequent droughts are serious drawbacks. Under these circumstances the emigrant will turn his attention to New Zealand; there he finds a country about the size of his native land, but possessing a far superior climate, with mild summers and winters. In one island snow never falls except at the southern extremity, and then it never remains; the ice is seldom seen thicker than a shilling. In the Middle Island the winter’s cold is not so great as that of Britain; the most southerly part of New Zealand is not colder than the most southerly portion of
The first enquiry will be how to get there, and the best way of doing so. There are now three ways; the shortest and quickest is by Panama, and the next by Suez,—both of these are effected by steam. These, however, are not only the most expensive, but the most unsuited to the emigrant, who will, doubtless, have many packages of various kinds, which could not be taken by either of these ways, except at a ruinous charge, whilst the passage money itself is considerably more than by sailing vessels. The emigrant will naturally wish to go as reasonable as is possible, consistent with comfort. By a sailing vessel he has no trouble of trans-shipment, he is, as it were, at home until he reaches his destination.
The usual rate by sailing vessels is, for the saloon passengers, from forty to fifty guineas each; for the stern cabins an extra charge is made. The intermediate passengers are charged from sixteen to twenty-five guineas, and the steerage ones from fourteen to sixteen guineas. For the saloon passengers the owners engage to provide a good table, with fresh meat and milk, with every little comfort required; wine, spirits, and malt liquors being extras, but supplied at a reasonable price on board. Saloon passengers should always stipulate that there shall be a cow, or at any rate goats in milk, on board, and a plentiful supply of desiccated milk; these are necessaries which must be attended to before paying the passage money, or it will be too late; the value of them cannot be overrated when there are children on board. If an emigrant is willing to take a cow himself, the owners will not charge for it, provided the passengers in general have the benefit of it, and a well-bred cow will always be valuable on reaching New Zealand. It is also necessary to see that there is a medical man on board, and whether there is divine service on the Sabbath. For the second and third classes there is a regular dietary, and each passenger should be supplied with a copy of it.
In some vessels there are two kinds of stores, old and new, good and bad; the latter, perhaps, have made several trips round the globe, or have once been on board some of
There is also a great difference in Captains. As much of the comfort of a voyage depends upon him, it is well, if possible, to know something of him beforehand. At sea he is supreme, and if of an irascible temper, and not sober habits, being shut up with him for a three months’ voyage is anything but agreeable; he may forget the usual courtesies of civilized life, and use his temporary power in such a way as to render his passengers as miserable as possible; whilst on the other hand, a kind considerate Captain can render a voyage, even to New Zealand, a regular pleasure trip.
When the emigrant reaches his port, it matters little where it may be, every part of New Zealand offers its peculiar advantages. If he possesses means, and intends turning his attention to sheep, Ahuriri or
To all who have learned a trade, New Zealand presents a good opening; carpenters stand first, they will readily obtain from ten to twelve shillings a day, and farm laborers from six to eight, whilst those accustomed to the management of sheep, will obtain board and lodging with from £70 to £100 a year, and on large runs will have a horse found in the bargain,—a far better income than that of three-fourths of the Pastors of the Church of England, commonly called curates. The best mode of obtaining employment on reaching the colony, will be to put an advertisement in one of the local papers, stating what kind of situation is required. Married couples without incumbrances will readily meet with employment, at good wages; and even with families, if their
Relative to taking money, whilst it is desirable to have some to meet immediate expenses on landing, it will be better to pay the amount intended to be taken into the hands of the firm the vessel belongs to, which will give letters of credit on reaching their destination, without any charge.
A few words may be added about the furniture, which a family should take: as a general rule it is better to avoid encumbering one’s self with more than can be avoided, on account of freight, and expenses on reaching the colony; but there are some things to be excepted, and amongst these may be mentioned, chests of drawers, plain wardrobes, which can be used as packing cases; other articles of furniture can be obtained almost as reasonably in the colony as at home. A single man will not burthen himself with even these; still an exception might be made in favor of whatever is most prized, and most portable: linen, blankets, cutlery, and plate, a selection of good books, and whatever is most valued in the old home will be doubly so in the new. Many little articles might be selected which would pack close and be very serviceable; whatever each emigrant needs or uses the most before he leaves he will need when he arrives, whether tools or whatever belongs to his particular calling. If any furniture or property of value be taken, it is as well to insure it, but still the advice is, take
A new country presents several advantages over the old one. The settler, when he possesses the raw material, land, to work upon, soon changes its appearance and converts it into a cherished home; he sees beauty and order arise from his efforts, and with his increasing prosperity, it likewise becomes more and more comfortable, with the prospect opening out of leaving a competency for his family, however large it may be, and the knowledge that as his adopted country advances, his position likewise will rise with it.
A Letter from one of the earliest Settlers in Wanganui.
Governor Hobson arrives.—Sent immediately for me to attend him at Barratt’s Hotel. Orders given me to proceed immediately to
The Voyage up.—On the first day of September, 1841, we went on board the schooner ‘Surprise,’ bound for
The I am Samuel King, Esq.” I gave him the letter, and he said he was glad to see me at
I found my way back to the market-place, where was a large building, native fashion; in this lived John Nixon, Esq., and family, who kindly welcomed me to
In December the Jail was begun, which was finished in February. The sawyers, that worked in Colville’s Bush, contributed, instead of the magistrate fining them money, he, according to their transgressions, ordered them to bring 100 feet of timber for the first, and 200 feet for the second, and so on; so the Jail cost nothing for the building, only £12, which was paid to me for my work, and acting as magistrate’s clerk. When completed I had no prisoners to put in, so I bought plenty of potatoes and pumpkins, and filled it, excepting where I slept and had my desk.
After a month or so I was shooting ducks at the Heads, when the ‘Catherine Johnson’ entered the river. I hailed them; they sent their dingey, I went on board; she was far superior to the ‘Surprise,’ I quite admired her. The Captain and Mate looked
On arrival I introduced the Captain and his Mate to Mr. Greenacre and wife, who cured pork. I also introduced them inside the Jail, to see the potatoes, &c. They agreed with me for six tons and a half of potatoes and seven pumpkins. They sailed for
My dear Sir,
I hope you will forgive me for not doing this before, but this is the first night this week that I could use my pen.