A Journey in the Northern Island of New Zealand

William Wade

First published by George Rolwegan in 1842

Digitised and made available online by the University of Auckland Libraries and Learning Services.

Epub © 2013 Early New Zealand Books Collection

ISBN 978-1-927279-39-7

[TITLE PAGE]

A JOURNEY
IN THE NORTHERN ISLAND
OF
NEW ZEALAND:

INTERSPERSED WITH VARIOUS INFORMATION RELATIVE
TO THE COUNTRY AND PEOPLE.

BY

WILLIAM RICHARD WADE,

MINISTER OF HARRINGTON-STREET CHAPEL, HOBART TOWN;
FORMERLY A RESIDENT MISSIONARY IN NEW ZEALAND.

Hobart Town:

PRINTED BY W. PRATT, ELIZABETH-STREET:
PUBLISHED BY GEORGE ROLWEGAN, COLLINS-STREET.

1842.

[Page 2 is blank]

[DEDICATION]

DEDICATION.

TO

LADY FRANKLIN,

WHO HAS

TAKEN A DEEP INTEREST

IN THE COUNTRY AND PEOPLE

OF

NEW ZEALAND,

THIS VOLUME IS,

WITH HER KIND PERMISSION,

HUMBLY AND RESPECTFULLY DEDICATED,

BY HER LADYSHIP'S OBLIGED,

AND OBEDIENT SERVANT,

THE AUTHOR.

[DEDICATION]

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Twenty-five copies for Longford, and about forty for Launceston have been requested, in addition to those included in the above List; but the names of the Subscribers have not been forwarded.

In closing the above List of Subscribers for Press, the Author would gratefully acknowledge the very flattering encouragement afforded him, by the many and highly respectable names with which he has been unexpectedly favoured.

[CONTENTS]

CONTENTS.

CHAPTER I. FROM PAGE 13 TO PAGE 37.

The Waimate – Pukenui District – New Zealand Ferns – The Hill Putahi – David Taiwanga – Description of the Natives – Advancement in Agriculture – Native Cultivations – Practice of Prayer – Covetousness of the People – Pleasing exception – Difficulty in dealing with them – Kaikohe Pa – -Native Pas in General – Waterfalls – Piropiro – New Zealand Merriment – Oparere – Palm Trees – Unusual scarcity of Water – Arrival at Mangungu.

CHAPTER II. FROM PAGE 38 TO PAGE 53.

The Mangungu Mission Settlement – Mangamuka River – Timber trees – The Kauri – The Kahikatea – The Puriri – The Totara – The Tanekaha – The Towai – The Pohutukawa – The Kowai – The Rata – The Village of Rotopipiwai – Maungataniwa – The Vegetating Caterpillar – Visit to the Baron – Sunday Services – Marriages of Natives – Passage to Pakanai – Native Quarrel adjusted – Breaches of the Tapu.

CHAPTER III. FROM PAGE 54 TO PAGE 79.

Hokianga Heads -Stratum of Fossilized Vegetable Matter – Coal – Maunganui – Kaipara Kauri Forests – River crossing – Indigenous Fruits – The Kohutuhutu – The Karaka – The Tupakihi – The Ti Root – The Kawakawa – The Titoki – Village of Kaihu – Early Rising – Chapel full of Fleas – Raupo – Korari – Wairoa River – Canoes – Tukeing – Aotahi – Passage down the River – Sang Froid – "Taihoa" – Delay of Kahawai – Te Akeake – Tiaho – Kaipara Heads – Population and Depopulation – Overland Journey – Kahikatoa – Water Conveyance – Canoe Paddles – Manukau – Waikumete – Watas – Security from Fleas – Tatangarau – Fisheries – Reach Moeatoa,

CHAPTER IV. FROM PAGE 80 TO PAGE 98.

Moeatoa Settlement – Schools – Extraordinary Memories – Old Te Huia – Chieftainship and Slavery – Impossibility of uniting the Tribes – The Chief Kaihau – Tradition of the Origin of New Zealand – As current at Manukau – At Tauranga – At the Thames.

CHAPTER V. FROM PAGE 99 TO PAGE 132.

To Waikato Heads – Tuhokaia – Reception there – Waikato Tribes – Examples of the Language – Waikato River – Tauranganui – Odd Sail – Ngaruawahia – Old Waharoa – Te Horo Pa – Matakitaki – Rapids – Mangapouri – Otawao – The Hahunga – The Hakari – Maungatautari – Strange request for Food – Figurative Language – Village Worshippers – Horotiu River – Remarkable Chasm – Hinuwera – Matamata – Curious Questions – Misapplications – Eagerness to Learn – The Great Swamp – The Thames – Wairere Waterfall – Arrival at the Papa.

CHAPTER VI. FROM PAGE 133 TO PAGE 169.

Tauranga Station and Harbour – The Papa – Tonga Chief and Fijians – Inland Journey to Rotorua – Method of obtaining Fire – The Kareao – Night Travelling – Awaho – Full Canoe – Arrival at Mokoia – General Description of Rotorua – Boiling Springs – Cruel use of them – Accidents – Singular Warm Baths – Oinemutu Springs – Natural Hothouses – Sulphur – Soil – The Lakes – The Mission House at Mokoia – Oinemutu Pa and People – War Canoes – Carvings – The Pataka – Laughing Propensities and Crying Practices – Springs near the Pa – Rotoiti Lake – Hill Pas – The Morere – Pateko – Provision Stores – Brimstone Valley – More Hot Springs – White Island – A Sunday round the Lake – Repulse at the Kauakaua – Missionary Success at East Cape – Undefined Boundaries – -Return to Tauranga.

CHAPTER VII. FROM PAGE 170 TO PAGE 192.

Leave Tauranga in the Glatton – Sudden Alarm off the Aldermen – Imminent Danger – Excessive Regard for a paltry Tobacco-pipe – The Glatton Abandoned, but the Boat saved – Providential Landing – The Glatton on the Rocks, but the Lads safe out of her – Their praiseworthy Conduct – The Tanewa – Scarcity of Water – Wild Scenery – Perforated Rocks – Shell-fish – -Lizards – The Glatton falls to pieces – Crossing to Mercury Bay – Groundless Fears – Witianga – Return to and from the Wreck – White Population – Journey to Coromandel Harbour – Desire for Instruction – Native Letters – Paratene – His Letter – Account of him – Conclusion.

CHAPTER I

A JOURNEY
IN THE
NORTHERN ISLAND OF NEW ZEALAND.

CHAPTER I.

From the Waimate to Mangungu, by way of Kaikohe.

THE WAIMATE – -PUKENUI DISTRICT – NEW ZEALAND FERNS – -THE HILL PUTAHI – DAVID TAIWANGA – DESCRIPTION OF THE NATIVES – -ADVANCEMENT IN AGRICULTURE – -NATIVE CULTIVATIONS – -PRACTICE OF PRAYER – -COVETOUSNESS OF THE PEOPLE – -PLEASING EXCEPTION – -DIFFICULTY IN DEALING WITH THEM – -KAIKOHE PA – -NATIVE PAS IN GENERAL – -WATERFALLS – -PIROPIRO – -NEW ZEALAND MERRIMENT – -OPARERE – -PALM TREES – -UNUSUAL SCARCITY OF WATER – -ARRIVAL AT MANGUNGU.

Districts in New Zealand frequently take their name from rivers or streams running through them. Te Waimate, commonly called "The Waimate," is the name of a small rivulet running through a delightful and tolerably level district, fifteen or sixteen miles in a south westerly direction from the Bay of Islands. This district was fixed on by the Church Missionary Society for a Mission Station, and first occupied in 1830. It was by dint of sheer persevering labour that the Missionaries, who were to be its first occupants, overcame the difficulties which were thrown in their way at the outset. The attempts of

START FROM WAIMATE.

the natives to secure a large compensation by refusing timber for building, the constant urging and personal exertion required to keep those in the employment of the Mission at all active and persevering, and the consequent slow progress of the work, did not drive the indefatigable Missionaries from their purpose. They succeeded in building a bridge, in making fifty thousand bricks, in erecting temporary weather-boarded houses, &c. In process of time, other and better houses arose, with large enclosures around them, a large farming concern was established, and a water mill erected for supplying the Mission with flour. Thus the Waimate station became one of the most advanced in civilization; and, before the colonization of the country, might be regarded as the most English-like spot in all New Zealand. We thought it so at the time of our going to reside there, and did not leave the place, three years afterwards, without feelings of regret.

With the intention of reaching Kaikohe, about ten miles from the Waimate, and of making that my starting point for Mangakahia on the following morning, I left home on Monday, the first of January 1838, at five o'clock p. m.; having arranged for visiting several of the more southerly Mission stations, and purposing to collect in my journey miscellaneous information relative to the country and people. Six natives had engaged to accompany me, part of the way, at least, to carry my tent, blankets, provisions, and other requisites; and one of my lads, in addition, was to go the first day's stage and return with the horse. Two of those whom I had hired as com-

NEW ZEALAND FERNS.

panions, started, for their own convenience, a day or two before, taking with them their back-loads, and were to meet me at Kaikohe.

The road from Waimate to Kaikohe runs by Pukenui, a hill of volcanic origin, in a south-westerly direction, and passes through a wood, at no great distance from Omapere, a lake of quiet waters, about three miles across. On the Waimate side of the wood, the land is for the most part exceedingly rich, the fern in some places being above one's head when on horse-back. This is the common edible fern, which covers a large proportion of the open country of New Zealand.

The fern, (pteris esculenta,) which is found in so great abundance, grows to a height of seven or eight feet in rich ground, but is far more commonly found, not above three or four feet high, and over many large tracts of land its growth is very stunted. In a kindly soil the root acquires that farinaceous quality which renders it desirable and wholesome as an article of food. In times of scarcity the natives always resort to the fern root, which, when dug up, is cut into short pieces, and tied in bundles to be carried home. The pieces of root after being baked in the native under-ground oven, are sometimes simply masticated, the fibre being rejected: but they are usually prepared by beating on a stone with a short wooden club called a paoi. Nearly a hundred distinct species of fern (filices) are known as indigenous in New Zealand. There are three known species of the tree fern; the ponga, (cyathea dealbata,) known by the whiteness of the under part of the fronds; the korau,

DAVID TAIWANGA.

(cyathea medullaris,) the thick part of the large fronds of which is boiled and eaten as a vegetable; and the weki, more recently noticed by botanists) which differs from the others, not only in its parts of fructification, but in its fronds being deciduous. The average height of fern trees in the New Zealand forests, may be from twelve to fifteen feet, occasionally reaching twenty-five or thirty feet. They appear only to thrive in the cool shade of damp woods, their noble and graceful tops assuming a sickly hue and drooping appearance under the broad light of day.

Passing Pukenui and the wood, the country, further on, wears a barren aspect, especially in the neighbourhood of the hill Putahi. This hill, I had once before ascended, and had an opportunity of noticing the singular cavities in its sides. Down one of these cavities, the mouth of which was thickly overgrown with shrubs, we rolled the largest stones we could find, which, in descending, sounded as if rebounding from one internal projection of the cave to another till lodged in the unknown depths below, Putahi, as well as Pukenui, indicates volcanic origin.

It was after sunset when we reached the Kaikohe district. David came forward to meet and welcome us. He was formerly called Taiwanga, and used to figure among the foremost of the blood-thirsty in their perpetual wars. In one of his fights he slew a chief, whose widow and three young children he seized as his prisoners. Having barbarously killed and eaten the children in the presence of their own mother, he then made her his wife. Now, he was

CHARACTERISTICS.

tamed; and, for a New Zealander, had made great strides in civilization. In person, he was of middle stature, rather stout, and of by no means forbidding countenance, though marked strongly by the ornamental disfiguration of deeply furrowed bluish-black tattoo-lines on the nose, cheeks, chin, forehead, &c

The native men, in general, more particularly the chiefs, are tall, well made, athletic persons; with various grades of visage, from the flat-nosed, and thick-lipped, to the aquiline-nose and Israelitish cast of feature. The women, with here and there an exception, are far inferior to the men, being generally short and clumsy, with no delicacy of feature, person, or manners; and when you do meet with a softened and interesting expression, playing upon regular and well formed features, it is marred by disgusting filthiness, or, with astonishing rapidity, is exchanged for the unexpressive eye, and bold shrivelled front of seeming age. The children are usually active, forward, merry little things. The embrowned skin of the New Zealander varies in its depth of colour in different individuals, and in different parts of the country; and the constant wearing of clothes, and washing of hands and face, render those who have been brought up among Europeans many shades lighter than their countrymen, who have always exposed themselves to the sun's hottest rays, and whose skins retain the tinge of accumulated dirt.

David, among his countrymen, must now be regarded as holding the rank of a gentleman farmer; though if you went into his house, or looked upon his wife and children, you might see just as much filth, just

NATIVE FARMING.

as mean apparel, and quite as comfortless an habitation as among the natives of the bush. David himself generally wore European clothing. He was an industrious managing man of business, well knowing how to strike a bargain. Attached to the Missionaries, to whom he felt indebted for the advantages he was now enjoying, he would be civil and attentive to those whom he regarded as his benefactors. On a former journey, when I was passing through his place, he welcomed me with refreshing draughts of milk for myself and lads, and added nearly a pound of butter as a travelling luxury. We knew of no native at that time equally advanced in civilization. He had twenty head of cattle; seven of his cows, were then in milk, and were affording a pretty constant supply of about eight pounds of butter a week for one of the merchants at the Bay of Islands. He shewed me his barn with a good sample of wheat in it, and pointed out the piece of ground which he was clearing and fencing for the succeeding wheat sowing.

Other natives, chiefly through the example and influence of the Missionaries, have also made some advancement in agricultural pursuits. It happened to be just harvest time when we were favoured at the Waimate by a visit from Alexander Busby, Esq., brother of the then British Resident. Mr. Busby went round with me to see the neighbouring villages. At Rangaunu, a pa belonging to the Ngatiwiu tribe, about a mile and a quarter from the Waimate, we saw three separate enclosures, where their wheat had just been gathered in, or was being cut by the

AGRICULTURAL PURSUITS.

natives, some of whom were busily engaged building a wheat rick. On the way to Mawe, in another direction, we passed through a field of fine wheat ready for the sickle; and at Mawe, near the pa, (or fenced village,) several acres were in part reaped, the natives having all left their work to sell some pigs to a European in the Bay. On our return, it was getting dusk when we reached Toutoka, near Pukenui; there again we found the people actively hastening the housing of their wheat, to get it all in before night. The same year wheat was grown by three distinct parties at Manowenua.

Even before the introduction of wheat, the New Zealanders might be regarded as partly an agricultural people. Throughout the island they have their potato cultivations, and in many parts grow the kumara, or sweet potato, taro, maize, pumpkins, water-melons, and the kind of gourd which forms their calabashes. In their cultivations, as in all hard work, women are principally employed. A piece of ground is cleared from the forest by first setting fire to the underwood, and burning away the leafage and smaller branches of the trees. The trunks are then felled, leaving the stumps in the ground, and in some cases, a fence is constructed out of the fallen stems and branches, not unlike the log fences of Van Diemen's Land. The ground cleared, it is then turned up, and the potatoes or kumaras are carefully deposited in little mounds, and covered in by hand. The kumara, sometimes called the sweet potato, is, with some of the tribes, a great favourite; but never supersedes the use of the potato. Taro, (caladium

PRACTICE OF PRAYER.

esculentum,) is much esteemed for its nutritious root, and when grown, great care is taken in its cultivation, but as it only increases in size, not multiplying at the root like a potato, it is rarely planted to any extent. Maize, or Indian corn, has been very generally grown, and succeeds well in the climate of the northern part of New Zealand. The water-melon, in warm districts, comes to perfection, and affords delicious refreshment on a summer day's journey; and as to the luxuriant pumpkin, where space of ground is not an object, it is, in some parts, allowed to grow in great profusion.

At David's place I found my tent, which had gone before, ready pitched for me, the interior being well carpetted with clean wheat straw. About a dozen natives assembled for evening prayers, to whom I read a chapter from the New Testament, adding a few words of exhortation, and David engaged in prayer.

It is a very general practice with the natives who make a profession of religion, to meet together in village parties for morning and evening worship. Travelling once in another part of the Island, in a wild country, we passed along a narrow ridge of hill, at the extremity of which we found a low rush building, whence proceeded the sound of singing. After listening for a short time on the outside, the singing ceased, and the voice of a young man was heard in prayer. At a subsequent period you could scarcely go to any place where the Missionaries had been, without finding prayer, either extemporaneous or as a form, adopted as a prevalent custom.

NATIVE COVETOUSNESS.

As I had determined to pack up and start without breakfast, in order to make a good day to Mangakahia, we were stirring at a quarter before five in the morning; but we found that the two natives who had gone before with their back-loads, and were staying at the pa, were not disposed to join us. At last they condescended to come down and tell us, that not a step would they stir unless, there and then, payment were given. To this they were incited by a native named Coleman. I could not but feel grieved as well as vexed, to find those who were making a profession of religion still full of their native covetousness.

We had not been very long resident in the Island before we discovered that a spirit of covetousness more tried the professed principles of natives connected with the Mission than any other evil to which they were prone. So strongly was this impressed on my mind, that I began to consider whether I might not have imbibed a prejudice arising from local circumstances; and, wishing to elicit truth on all points, I wrote to two established Missionaries, in two different and more southern parts of the Island, telling them my views, and asking for theirs. Both, in reply, expressed themselves as fully agreeing with me; only, that they, having lived longer among the natives, and knowing more of their language and habits than I knew, could dig deeper into the inner recesses of character, and discover still greater abominations. An extract from one of their communications will illustrate this: –

"Your remarks on the character of the New

INSTANCES OF

Zealanders are correct, with only this exception, that I have never yet been able to discover a really disinterested character among them. I have had them living with me from their childhood up to manhood, fed and clothed them, and nursed them in sickness; but, after all, if they see another native, living with a European, possessing any imaginary advantage, they become dissatisfied, and endeavour to prejudice also the minds of others who are living with you; in which they too often succeed. I have one now living with me, who has often been recovered from the very brink of the grave. He comes from the Bay of Islands. His covetousness is disgusting in the extreme. He has long wanted to return to the Bay in order to traffic with the shipping. His wife is not willing to leave us: not, I imagine, from any strength of attachment, but because she was a slave, and is often ailing, and is no doubt aware that in leaving us she would leave a comfortable home. Both have lived with me for many years. I expect I shall be obliged to make her go with him."

In proportion to the increase of white population, the natives have increased in their exorbitant demands. Not content with fair remuneration for their labour as farm servants, sawyers, &c, nor at all considering the comparative value of one man's work above that of another, they have often forced their employers to the conclusion, that it is not only safer, but more economical, to employ European or American mechanics and labourers even at a high rate of wages. Before we left the Bay of Islands in 1840, a party of natives went over to Kororareka

COVETOUSNESS.

with a pig for sale. Two sovereigns were immediately offered for the pig, but at once indignantly refused. After patient waiting, the offer increased to three sovereigns; but, no; time was not an object to them; and if waiting and teazing would carry the point, they were determined to have more. At last they actually went off, triumphing with just double the amount of the original offer, doubtless expecting to be received at home with hearty congratulations; but to their no small mortification, on bringing the money to their own party, they received, instead of praise for their cunning, a sharp reprimand for not having patience to wait till they had extorted double again, and made it eight sovereigns. Even with regard to land, the natives of some parts were taking a lesson of their civilized neighbours, some time before the sudden mania for land purchasing which preceded the colonization of the country. Mr. Chapman, of Rotorua, one of the Church Missionaries, had an acre of ground fenced in round his house, which the natives, after demanding a most exorbitant price, at last expressed themselves willing to part with for twelve good blankets; and Mr. Chapman, who was then looking out for a new site for the Mission station, informed me, that to purchase some spots round the lake it would require literally to cover the place with blankets in order to satisfy the numerous claimants.

So often have I been pained by unblushing and undeniable exhibitions of the old innate principle, where we thought there was reason to expect better things, that nothing, in Missionary matters, has gratified me more than an account received since we

REMARKABLE LIBERALITY.

left New Zealand. It is from one who was not apt to give sanguine or varnished statements of Missionary success, and refers to the period of lady Franklin's visit to the Island. My correspondent says: – "Who would have imagined two years ago, that a heart so selfish and narrow as that of a New Zealander, could be induced eagerly to come forward with a collection for Missionary purposes? Kaitaia and Waikato heads have been privileged this year to take lead in this work of love; upwards of forty pounds having been collected at the former, and twenty-eight pounds odd at the latter. Mr. A. 1 who had been out on a long visit to Port Nicholson, came just in time to attend our meeting, and when he saw the natives rushing forward in their usual boisterous way, to throw in their shillings and dollars, he could not forbear exclaiming "Well, this surpasses my poor Africans!" You have heard him talk of his Africans, and can judge of the change which has taken place in his estimation of his New Zealanders." Happy would it be for the people if these remarks could be applied generally.

Persuading, disputing, and scolding, detained me at Kaikohe till past seven o'clock, as I knew it to be the worst possible policy to pay a New Zealander beforehand.

Some of the trading settlers have been very unguarded and injudicious in giving the natives large credit. I remember a case, of a chief who owed

IMPRUDENT TRUST.

spars to a considerable amount, for which he had received current value in trade, and whose creditor was completely kept at bay, being under the necessity every now and then of advancing a little and a little more, in order to keep the fellow at all in mood for work. If the truth could be ascertained, it is more than probable that one-half of the spars have not been delivered to this day. I knew a flax agent connected with an extensive concern, who was bartering chiefly with muskets and powder, and who assured me that the natives were indebted to him to the amount of seven hundred pounds. This is most imprudent. The only safe course to adopt is to see work done before it is paid for, whether in whole or in part; and when this course is firmly adhered to, the natives perfectly understand, and are well satisfied with it. Sometimes they will play the extortioner, and try to carry their point by noisy threats and alarming gestures; but cool, determined indifference to all their noise, will generally subdue them. The worst thing you can do is to appear terrified. It is far better, when they threaten to burn your house over your head, cheerfully to point them to the brand on the fire, and good humouredly or ironically urge them not to delay their kind intentions.

Our wives, at first, used to be terrified at the stormy exhibitions of savage wrath; but even they learned by experience calmly to look on. On one occasion, at the Waimate, a great attempt was made by a petty chief to terrify us into premature payment, but it proved a complete failure. We had agreed with the man to put us up a temporary fence; for which

ATTEMPT AT EXTORTION.

he was to receive a blanket in payment; a fair compensation according to the usual rate of native labour. Before the work was completed, he came to us with his wife, and demanded payment. The woman seated herself on the ground, and said little, but we well knew her vicious, mischief-making spirit, and that she was the instigator of her husband, who had been previously wrought up to a pitch to act a part for her. He began, "I am going over to Hokianga, give me my payment." – "Finish your work and then you shall have it." – "But I can't stay to finish it, I must go directly." – "When you have finished you shall be paid." – "But I must go." – "Go then." – "What about the payment? Give it to me." – "Finish your work, and you shall have it." – "Then give me some tobacco as well: I must be paid for the use of my axe." – "You shall have what we agreed for." – "And some tobacco besides." – "Not a bit: I will give you what we bargained for, and nothing more." As he had begun rapidly to pace about, and was working himself up into a great rage, the presence and look of his Jezebel adding fuel to the fire, I resolved not to give him a particle of tobacco, although civility might have obtained for him a fig or two. He was now getting outrageous, almost foaming at the mouth, – "I'll burn the fence down." – "Burn it." – My laughing at the thought vexed him exceedingly, and he rejoined "Yes, indeed, I'll break it all up, and burn it;" and suiting action to word, he furiously began to pull down pale after pale, putting them up in heaps ready for burning. We quietly looked on, perfectly satisfied that he

KAIKOHE.

would soon be tired of his job. And so he was: for his rage and violence soon exhausted him, and he went grumblingly away. In a day or two, he was glad to come back to repair the breach, finish the fence, and receive his blanket.

Following out the same principle with the Kaikohe natives, I determined to make any sacrifice rather than yield to their unreasonable demands; and had just resolved to return home, when a sudden thought occurred, to go by way of Hokianga, where, through the kindness of the Wesleyan Missionaries, 1 might be able to obtain trustworthy help. The thought was immediately put into execution. Two of my party were obliged to continue the original course to their own place, so I lost their services, and, leaving part of my things in David's charge till I could send for them, I proceeded on, with only three of my own domestic natives.

We first passed through the Kaikohe pa, the inhabitants of which had for some time been under the instruction of the Missionaries. They have, since, so far advanced, as to be anxious for the erection of a mill for grinding their wheat, and measures have been taken by the Church Missionaries for procuring stones, &c, to meet their wishes.

A native pa, or enclosed village, is usually surrounded by a high stockade, or irregular wooden fence, the posts of which are often of great height and thickness, and sometimes headed by the frightful carving of au uncouth or indecent image; not for worship, (for the New Zealanders have no idol worship whatever, as far as I could discover,) but to fill their

DESCRIPTION OF

adversaries with terror. Pas thoroughly defended for times of war have double fences, with a deep fosse, and high embankments; and very elevated ground used formerly to be the favourite site. A short time since, when war was expected among the Ngapuhis, or Bay of Islands' tribes, the people of Mawe, near the Waimate, fortified their pa with a thick wall, built up of loose stones, gathered out of their very stony soil. This stone wall was really a creditable piece of native work, with its bastion-like projections, and its ports for the discharge of musketry: but it was erected chiefly as defensive; for the natives at Mawe had learned to prefer peace to war, and to choose a quiet attendance in their bark-built chapel rather than the old hazards of interminable warfare. A similar rumour of war to that which gave rise to the stone wall at Mawe, raised up also, near the Waimate, another fence of a different fashion, and altogether unlike the ordinary native fences. The head man at Rangaunu had been at Sydney, had mingled, for a while, in civilized life, and evidently, not without improving his opportunity. The wood fence, of large split stuff put up under his direction, with its even cut tops, its ornamented gateposts, and substantial gates, gave to a pa, situated in a pretty spot, on elevated ground, really a half-civilized appearance; and when you glanced the eye over the surrounding cultivations, or entered the neat weather-boarded chapel, or followed the natives into their secluded and truly English burying ground, without the walls, you could almost fancy yourself in another country. Certainly, if all the Ngatiwiu

NATIVE PAS.

{the Rangaunu tribe,) dressed as well, and behaved with as much civility as William Marshall Hau, their chief, and you were to walk with them among their graves, shut out as those graves are from the usual scenery of the country, the little mounds of death, being neatly enclosed with sawn fences, and shaded by luxuriant mimosas, of the people's own planting, the delusion would be complete – that you were suddenly transported into a better region: but, alas, the sight and smell of a dirty native at every turn, are sure preventives to all such dreaming fancies.

In notes from a journal published in a Madras periodical, which has just come to hand, I find the following description of a pa, by a much esteemed individual, who visited the Island at the commencement of 1835. It will serve as a good general representation. "As all the pas are alike in their general plan, I will describe that of Wakatiwai, which may be considered one of the best in this part of the Island. Wakatiwai consists of a quadrangular enclosure of about four hundred feet along the front, by about two hundred in depth; the fence composed of stakes of all sorts and sizes, varying in height from ten to twenty feet, driven into the ground about a couple of inches apart, and having, at intervals, large posts, of which the upper part is rudely shaped in the semblance of a human figure, in as impressive an attitude of contempt and defiance as New Zealand ingenuity can achieve: usually representing the head thrust forward, with fierce staring eyes, and protruding tongue. Some of these, at a distance, really look like very

WAKATIWAI PA

valorous fellows standing upon the top of the fence. Outside, in all directions, are large mounds of cockleshells. The entrance is by an opening about two feet from the ground, just wide enough for one person; a block of wood driven into the earth serving as a step. Within the enclosure, without the slightest attention to order or plan of any kind, are scattered, about a hundred rush huts and hovels, some with fenced enclosures and some without; with occasionally a small patch of potato ground. In all the enclosures, and elsewhere about the pa, are store houses, consisting of a platform raised upon stakes ten or fifteen feet high, on which are deposited the potatoes, &c, and here and there are poles on which are hung bundles of dried fish, scattering their fragrance abroad. In all directions the ground is covered with cockle-shells, fragments of potato baskets, and other remains; whilst its surface is everywhere broken into little pits and hillocks, occasioned by the constant formation of ovens for cooking. Pigs are seen wandering about, grubbing up the abandoned ovens, or waiting for their chance at the uncovering of those in present use. Their less industrious masters are squatting in groups, huddled up in their mats and blankets, smoking and chatting; while the women are tending the ovens, and preparing fern root: filth and laziness on all sides. Beyond the enclosure, on the opposite side, is a patch of ground indifferently cultivated with maize and potatoes, barely sufficient for the consumption of the pa. There is abundant space of excellent soil lying waste; but our friends, 'barring fighting,' would rather sit

WAIANIWANIWA WATERFALL.

still and smoke. Such is a pa, or fortified enclosure. A kainga, is any other place where food is cooked, a single hut, or even a single oven." 2

Proceeding on from Kaikohe, the Hokianga district appears to lie almost due west. The road we took was over barren hills, with woods in the distance. Before ten o'clock a. m., we crossed the Mangatoa river, immediately above a romantic fall of thirty or forty feet.

The broken character of the country, in the northern part of New Zealand, beautifully intersected as the land is by running streams, naturally produces occasional waterfalls. One of these falls on the Kerikeri river is the frequent resort of visitors. The water of the river, in breadth about forty-five feet, falls at once down a perpendicular descent of variously coloured rock to a depth of seventy feet, into a lovely sequestered basin, from which the river flows for a while through a richly wooded ravine, in perfect contrast to the extensive barrenness of the surrounding country. The mist raised by the dashing of the waters, displays in sunshine a partial rainbow: which gives the fall its name of Waianiwaniwa, or, waters of the rainbow. It is worth while, in visiting this fall, to cross the river and clamber among the rocks till you find yourself within a cave, before the extended mouth of which the falling water forms a glittering, transparent, ever-moving curtain. Lower down the same river there is another fall, of about twenty feet, called Warepoke: and at the Mission station, where

WAITANGI FALL.

the river meets the tide, it has another sudden descent of about six feet. Not far from the same station, but on another stream, there is a fall called Papakauri, of perhaps equal depth with the Waianiwaniwa, but in a spot more wild and secluded, and its column of water diminutive in comparison.

There is another fall near the Bay of Islands, which I visited shortly after our arrival in New Zealand, in company with the individual already alluded to, portions of whose journal have been published in India. He gives an account of our trip to the Waitangi fall: and as it is better given in his language than mine, and contains some interesting particulars relative to the people, it is here subjoined: –

"Went up the Waitangi river this evening to view a waterfall a few miles distant. The banks of the river are formed of gently sloping hills, verdant with fern and low forest trees of varied and vivid tints, with here and there a peculiarly beautiful variety of the laurel. An abrupt turn of the river brings the traveller immediately in front of the fall, and places before his view a strikingly picturesque prospect. The banks here rise into lofty and precipitous cliffs of basaltic formation, the columnar strata being based upon a very curiously formed line of natural solid arches. The fall itself is insignificant. It is of a semicircular form, the curve inwards, with a perpendicular descent of not more than twenty feet, the chord of the arc being about a hundred-and-fifty.

"Perched upon the rocks above, we observed a groupe of savages, whose wild aspect admirably as-

CANNIBAL ORNAMENT.

sorted with the character of the surrounding scenery. Wishing to view the fall from above, we ascended the cliff by a footpath winding up one extremity of the entrance. On reaching the summit we found ourselves in the presence of a ragged chieftain, and his naked family, in the act of preparing their simple supper of cockles and potatoes. Mr. – – – , (a Missionary, who was one of the party,) entered into conversation with the chief, while we took a survey of his humble cot. Observing – – – take up and examine a musket, which was placed against the doorway, the chief informed us that it was one that he had procured from the 'Buffalo,' King's store ship; and then, drawing an old mariner's pouch from the corner, and exhibiting it to our party, pointed out to us that the flap was covered with human skin. On examination we found that it really was the tattooed skin of a man's thigh; and enquiring into its history, learned that it had been flayed from the body of a man of one of the southern tribes, who had killed the chief's father, and had subsequently been killed himself, in an affair with another tribe. His skin, after passing through various hands, had been purchased by the chief's uncle, and presented to him as an utu, or satisfaction, for his father's death. We left Mr. – – – endeavouring to persuade the man to divest the pouch of its barbarous appendage, and to deliver the inhuman trophy into his hands. On our return from the fall we had the satisfaction of finding that Mr. – – – had succeeded in this object. After much persuasion the chief had yielded, and the skin was now in Mr. – – – 's possession. On delivering it, the chief

34 NATIVE SHREWDNESS,

desired to know what would be done with it. 'I shall send it across the sea to my friends, ' replied Mr. – – – . 'Then tell your friends,' was the chief's characteristic rejoinder, 'that it will be well that something should be sent me in return. I will not say what: perhaps it may be an iron pot, perhaps a blanket, I do not know; you can advise your friends.'

"On our way back, we noticed on the bank side, the stump of a tree smeared over with red ochre, denoting that the neighbouring water was tapued. Hearing us use the word tapu, as we looked towards it, one of our boatmen quickly repeated that the place was tapued for the tanewa, (a water demon.) 'And I wonder,' was his irreverent addition, 'what this same tanewa may be! An old pot leg, perhaps!' A remark which, a few years since, would very probably have involved the man's tribe in a mortal feud, but which might now be uttered with impunity; an evidence of the change which is happily passing upon the people. The man was not a Christian, nor ever under Christian instruction." 3

A couple of miles beyond the Mangatoa river, I was compelled to take the horse a circuitous route, to head a swamp, which my foot companions could cross without difficulty. This caused at least an hour's delay. The lads were waiting for me by the wayside. On joining them, I said, "You have had a good long rest." My lad, Paukena, (pumpkin,) sharply replied, "A short rest is best, a long one only makes the limbs ache." So thought I, should

AND MERRIMENT.

the spiritual traveller always say, "A short rest is best." Prone as we are to forget that "this is not our rest," short seasons of ease and quietude are often found to be the most salutary. The lads, who had not of late been much accustomed to travel, were beginning to feel rather tired, and asked me if I would give them some piropiro, certainly, to me, a novel remedy for weariness. Piropiro is a name given by the natives to a mixture of whale oil and turpentine, used as a coarse embrocation in cases of rheumatism. This, rubbed on the limbs when aching with fatigue, is said to have an invigorating effect; but I never tried it. So fond are the natives of this piropiro, that they have been known to feign rheumatism in order to obtain it, anointing their bodies with it, as they are accustomed to do with oil and red ochre; the grease and the odour of the piropiro being both to them alike delightful.

The New Zealanders, when in good humour, are cheerful companions, much like good tempered laughing children. They are fond of gossip, and delight in a joke. I suppose spectacles were a novelty to the youngsters of Otumoetai, when we first settled in the Bay of Plenty: for a merry little urchin slyly rounded two white shells, and making circular holes in them, fastened them admirably on his eyes, and danced with the greatest glee upon the beach before me. Once, when I was going up the Kerikeri river in a Mission boat, pulled by four or five of the natives, it grew quite dark as we entered the narrow and winding part of the river. Not being at that time well acquainted with the turns of the river,

THE PALM TREE.

which at one place widens out and presents, in the dusk, deceptive openings, I was steering for a point quite away from the actual land; but not a word did the fellows say, nor did they for a moment slacken their oars, till we had got nearly up into a corner, when they all burst out into a hearty laugh.

Continuing our journey, about two in the afternoon we made Oparere, after traversing barren hills, and passing through a long wood. Oparere is a native village, lying in a wairenga, or cleared space, in the middle of the wood. Here we found two or three women, and an aged man. Abundance of maize for the horse, and potatoes for the lads, induced us to stop for dinner.

Our road continued on through the wood in which the Nikau, or New Zealand palm tree, (areca sapida) grows luxuriantly. In its young state, while its trunk is yet only two or three feet high, the elegant plumy crown of the Nikau is as large as when raised, on older trees, to the height of twenty feet. The lads selected some of the young trees, and breaking down the fronds, they peeled off the exterior sheathing of the thickest part, and laid bare a delicately white substance, which they ate with avidity, and called it rito. The palm tree fronds, platted together, are used for roofing; and in bringing up for the night where the Nikau abounds, are easily, and very conveniently, formed into a tolerable substitute for a tent.

One of the greatest comforts of New Zealand travelling is, that whether your course be inland, or along the sea-coast, you are seldom without a ready

SCARCITY OF WATER.

supply of excellent water. It was marked as a very rare occurrence that, this afternoon, we only fell in with one stream of water in a five hours' journey. On one other occasion only, my journal records, – "Travelled an unusually long distance to-day without a stream of fresh water;" and never did I so thoroughly enjoy the refreshings of a stream as on that day, nor so well understand, "A dry and thirsty land where no water is."

Five hours' trudging through the wood brought us at length to Mangungu, the principal station of the Wesleyan Missionaries on the Hokianga river, where I was kindly received by Mr. Woon, in the absence of the Rev. N. Turner, the then Superintendent of the Wesleyan Mission in New Zealand.

1 Formerly a Missionary in Western Africa, who often deeply deplored the contrast between New Zealand selfishness, and African affection.

2 'Protestant Guardian' for 1841; published at Madras.

3 'Protestant Guardian' for 1841; published at Madras.

CHAPTER II

CHAPTER II.

Hokianga.

THE MANGUNGU MISSION SETTLEMENT – MANGAMUKA RIVER – -TIMBER TREES – -THE KAURI – -THE KAHIKATEA – -THE PURIRI – -THE TOTARA – -THE TANEKAHA – -THE TOWAI – -THE POHUTUKAWA – THE KOWAI – THE RATA – THE VILLAGE OF ROTOPIPIWAI – MAUNGATANIWA – -THE VEGETATING CATERPILLAR – -VISIT TO THE BARON – -SUNDAY SERVICES – -MARRIAGES OF NATIVES – -PASSAGE TO PAKANAI – -NATIVE QUARREL ADJUSTED – -BREACHES OF THE TAPU.

The Mission settlement at Mangungu lies on the southern side of the Hokianga river, or rather on an estuary into which the Waiho and Mangamuka branches of the river empty themselves. The Mission houses are not arranged after any regular plan, and stand at different elevations, on an abruptly rising ground. The chapel is a neat, substantial, weather-boarded building, capable of accommodating five or six hundred natives; and, viewed from the river, it forms a conspicuous object of interest. The area of the chapel had not been found sufficient for the number of natives sometimes attending divine service, and I was informed that the brethren had it in contemplation to erect a gallery.

Mr. Woon, having made arrangements for taking Mrs. Woon up the Mangamuka river, I was glad to avail myself of his friendly invitation to accompany them. At nine o'clock, A.M., we left the settlement in a large boat belonging to Capt. M'Donnell. The banks of the Mangamuka are thickly wooded. Here

THE KAURI.

and there were seen the homely cottages of white settlers; those who were then living on the banks of the river being for the most part sawyers. The Hokianga is a noble river, running through a thickly timbered district, and supplying the spars which are so much in request for masts, &c; but the bar at the entrance of the harbour has always been a serious deduction from its other advantages. The timber most sought after is the kauri, the monarch of the New Zealand forest.

The Kauri (dammara Australis,) is the well known pine so much used in the neighbouring colonies. Its trunk, when full grown, is commonly from sixty to eighty feet in height, and sometimes, but very rarely, twelve feet in diameter. One at Pateretere, near the Waimate, measures a circumference of thirty-six feet, but does not carry that size to any great height, and is probably unsound at heart. The finest grown kauri tree I have seen is in the immense forest between the Waimate and Kaitaia. It measures thirty-three feet in circumference, the trunk being perfectly straight, clean, and apparently sound, to the height of near eighty feet, then thickly branching out, and covered with rich foliage. The white resin which oozes freely from the kauri wherever an incision is made, has been exported as an article of commerce. It has been collected and sold wholesale to American traders, at two-pence half-penny a pound. In its fresh state, the resin is chewed by the natives, who sociably pass the chewed piece from mouth to mouth. Older lumps, the produce of former years, they collect in baskets, and burn in their kumara grounds,

KAHIKATEA – – PURIRI.

to kill the caterpillar. Large tracts of open country, as far as the growth of the kauri extends, are characterized by lumps of the resin invariably embedded in a white, stiff, sterile soil; affording proof that land which is now covered with stunted vegetation, wearing a truly uninteresting aspect of barrenness, was once crowned with the perennial verdure of a New Zealand forest.

The wood of the Kahikatea (podacarpus excelsus,) another of the coniferae of New Zealand, bears some resemblance to inferior kauri, and has often been fraudulently substituted for it. Where kauri cannot be procured, and the work required is inside work, not exposed to damp, the kahikatea may be advantageously employed.

Besides the kauri and kahikatea, there are other valuable timber trees, which have been turned to account, for various purposes.

The Puriri (vitex littoralis,) has been improperly called the New Zealand oak, its hardness and durability being the only qualities in which it can be said to bear resemblance to the monarch of British forests. The wood of the puriri is invaluable for heavy work. For fencing, it may last half a century, without rotting. For the wood-work of ploughs, carts, wagons, &c, and for the ground plates of boarded houses it is in high estimation; but it is rendered unsightly, and unavailable for outside or ornamental work, by perforations, nearly half an inch in diameter, bored by a large grub, while the tree is living and otherwise perfectly sound. For fire-wood, no tree in New Zealand is superior to it; but many a time the

TOTARA – TANEKAHA.

axe will rebound, and many a tool will be broken in splitting up the hard logs for this purpose. The sacred groves of ever-green puriri, rescued by native superstition from the destructive fires which have cleared the country around them, are often a pleasing addition to the otherwise monotonous landscape. Not so the dead trunks and leafless branches of the many puriri trees, which have indeed endured the fire; but have lost all their beauties, or exchanged them for the assumed ornament of the kowarawara, an epiphitical astelia. A number of puriri trees together, with many of these epiphytes growing on them, present, at a distance, the appearance of a rookery.

The Totara, (podocarpus totara,) in the northern parts of the Island, is only found here and there among the other trees of the forest. In the neighbourhood of Rotorua, where there is no kauri, there are whole forests of totara. Rotorua lake itself bears evident marks of occupying the site of a former totara forest, the land having sunk by volcanic or plutonic action, leaving a vast basin, which was subsequently filled up with water. In the shallow parts of the lake it requires great caution in steering, to avoid the stumps which are still standing; and large totara logs, discoloured by age, yet still perfectly sound, are occasionally hauled up by the natives. As a timber for building, it may hereafter be found, when totara districts become colonized, that in some respects the totara is preferable to kauri, being less liable to swell or shrink with the weather.

The Tanekaha (phyllocladus trichomanoides,) is a serviceable wood, but not very plentiful. Its bark is

THE TOWAI.

used as a red dye, for the ornamental parts of the native kaitakas, – their best bordered garments. For this purpose, the bark is first cut off in pieces and collected in a kete, or native basket. It is then beaten with the paoi, or fern-root pounder, and when softened by beating, it is put into cold water, in a kumete, (a kind of trough, resembling a short ill-shaped canoe,) along with the muka, or prepared flax. Stones made red hot are then thrown into the water till it boils, the stones being changed for others from the fire, till the muka is dyed red, when it is finally taken out and hung on a pole to dry. For making a black dye, the bark of the Hinau, (eloeocarpus hinau,) is substituted. The same process is gone through as with the bark of the tanekaha, till the material is dyed red. After it has been hung up and dried, it is rubbed in the black mud of a swamp, and then left, for a short time, in a heap of mud. If left too long it will lose its colour. By carrying a piece to the water, and washing off the mud, the operation is known to be completed by the material remaining perfectly black. Iron pots now supersede the kumete and hot stones.

The wood of the Towai, (leiospernum racemosum,) is of a reddish colour, sometimes prettily grained; it is harder than cedar, but liable to swell, even when seasoned. I have seen chests of drawers, cabinets, &c, made of it, and it will probably come into general use for furniture. The towai, though not now to be found in large quantities, must have been plentiful in former days, as it is often found as a mere bush, growing in the open country: being kept down

OTHER FOREST TREES.

to bush size, but not radically destroyed, by the fires which frequently pass over the land.

The Pohutukawa, (metrosideros tomentosa,) is a tree of sea-side growth. The knees of the branches of this hard, durable timber, seem exactly formed to be suitable for ship building, for which purpose the pohutukawa has been found exceedingly valuable.

The elegant acacia-like Kowai, (Edwardsia microphylla,) has also been found serviceable as a close, hard, even-grained wood. Its value has hardly been tested.

The Rimu, (dacrydium cvpressinum,) the Rewarewa, (Knightia excelsa,) the Taraire, (laurus taraire,) and others, might also be mentioned, but I will only add here one other.

The Rata, {metrosideros robusta,) affords a durable reddish wood. A peculiar characteristic of this tree is, that it commences its growth as a climbing plant, embracing with its aerial roots some tall tree as a friendly supporter; but growing itself, at length, to a majestic forest tree, and standing for years in perfect vigour, long after the one which formerly upheld it has gone entirely to decay.

After calling on one of the Mangamuka settlers, we came to Mangataipa, a retired pa, situated on a bend of the river. Beyond this, the stream becomes narrow and more winding, and as it takes its course through a forest of lofty evergreens, which grow close to the water's edge, and frequently overhang the river, the eye is refreshed by varying and lovely scenery. Higher up, the river is impassable for boats, the trees which have fallen into, and across it.

MAUNGATANIWA.

forming a serious obstruction. The natives, however, with their shallow canoes, easily manage to glide over or under. We landed on the western bank of the river, and, after a short and pleasant walk through the wood, arrived at Rotopipiwai, a native settlement fifteen miles or more up the river, and delightfully situated in a fertile valley. There was no pa, but only a few scattered houses, with low fences, and a large native built chapel. We could see the lofty peak of Maungataniwa in the distance.

Maungataniwa is one of the loftiest mountains in this part of New Zealand. It rises towering amid a wilderness of hills, clad to their very summits with the perpetual green of a dense forest. The road which has been cut through this forest runs within about a quarter of an hour's climb of the pointed top of Maungataniwa. Travelling once in that road, a splendid scene, near the great mountain's top, unexpectedly opened before us. Through an agreeable break in the seemingly interminable wood, we looked down upon what appeared to be an immense unruffled lake, its clear mirrored surface reflecting many a floating cloud of varied hue, while here and there a wooded island rose to add its interest to the scene. We looked up; not a cloud was visible. In truth, we had been gazing upon a brilliant mass of sunny clouds beneath us, and our imagined islands were neither more nor less than hill tops peeping through.

Mr. Woon informed me that many natives from the different villages on the Mangamuka, – some from a considerable distance higher up than Rotopipiwai, – were in the habit of assembling at Mangungu

THE VEGETATING CATERPILLAR.

on Sundays; bringing their wives and families in canoes on the Saturday, and returning on the Monday. From other branches of the Hokianga, natives also attended in a similar manner.

We returned part of the way down the Mangamuka in a small canoe, in which we had to pass both over and under the fallen trees. To glide under one large tree, which had fallen completely across the river, we were compelled to lie perfectly flat in the canoe. It was about eight o'clock, P.M., when we got back to Mangungu. Mr. Turner had just arrived.

While staying at Mangungu, I had an opportunity of collecting from the wood specimens of the Hawato, or Hotete, (sphoeria Robertsia,) a singular natural production, mostly found among the lesser roots of the rata tree. The hawato appears above the ground as little more than a dried stalk, scarcely discernible among the withered leaves and rubbish, but bearing a minute bulrush-like head, which, when closely examined, appears to be a collection of capsules. On digging carefully round the brittle stalk, into the stiff clay, you come to what forms the root of the plant; but which has evidently once been an organized and living caterpillar. The stem grows from the head of the caterpillar, which is always found upwards. Some of my specimens, when first dug up, showed the exterior of the caterpillar so perfect that you might clearly distinguish the hairs over the body, and the sharp hooked claws on the foremost legs. Whether cut transversely or longitudinally, the substance of the hotete exhibits precisely the same vegetable character as the stem that grows from it; only that you

THE VEGETATING CATERPILLAR.

may clearly trace the whole length of the intestinal canal. Conversing with the late Allan Cunningham Esq., on the subject, when he visited the Waimate, he confessed the difficulty of accounting for this remarkable change from animal to vegetable matter; but ventured the conjecture that a seed being deposited in the caterpillar, whether by swallowing it or otherwise, the secretion and deposition of vegetable matter destroys and takes the place of the substance of the animal. If this be correct, there is so great an analogy between this mysterious process, and the apparent transition from the vegetable to the mineral, called petrifaction, that we might venture to give lignifaction as an appropriate name for a similar transfer from the animal to the vegetable. The hawato is used by the natives in a state of charcoal, to blacken the incisions which they make in their flesh with broken pieces of obsidian; but it is only used for the softer parts of the body, or for the faces of children. Pigs grub up the hawato for food. The manner of re-production of this plant never having been discovered by the natives, they easily settle all botanical disputes about the matter, by asserting that it comes down from heaven. 4

VISIT TO THE BARON.

Mr. Turner and two other friends went with me to pay a visit to the Baron de – – – [DE THIERRY], who had come to settle in the country with very large expectations, upon the ground of a disputed claim to an extensive tract of land in the Hokianga district. The Baron, (a wild adventurer, afflicted with monomania,) had assumed the title of "Sovereign Chief of New Zealand," and arrived from Sydney with sixty emigrants, who were to make their own fortunes after having made his.

A pleasant breeze wafted our boat up the Waiho river, the perpetually winding course of which presented a constant change of agreeable scenery, the river banks and adjacent land being rich and fertile. About seven miles up the river we landed, and, making out our way over an almost over-grown native path, we came upon a level open road, extending in a direct line before us, but not more than twelve feet wide. A walk of nearly a mile along this road, which had evidently been made with much labour, enabled us to remark upon it, as we knew it to be the Baron's first attempt at road-making in New Zealand. The narrowness of the road, its want of a crowned centre to throw off the wet, its perpendicularly cut ditches, were severally commented on. No one was at work upon it. Nor did we see any one, till, approaching the ascent to the Baron's mud cottage, we observed half a dozen white men clearing a piece

THE BARON'S DOMICILE.

of ground, which the Baron afterwards informed us was for the cultivation of the cotton plant. The Baron came out to meet us: his dress was old, and shabby in the extreme, but his address free and gentlemanly. He received us in the politest manner, made a score of apologies for the state in which we should find his dwelling, and then ushered us in.

The cottage, a long gable-ended building, constructed of white clay, and covered in with very inferior native thatch, stood in a well chosen and commanding situation. Its interior was comfortless and deplorable in the extreme: no door, no window, no floor, no partition, no attempt at order, cleanliness, or convenience. Upon the bare ground were placed in the greatest confusion, casks, chests, and cases; and, with equal disregard of all arrangement, guns, hammocks, and a variety of etceteras, were suspended throughout the whole length of this most conveniently undivided space, which served alike for parlour, drawing-room, kitchen, store, and bed room. The hammocks afforded common sleeping accommodation for the whole establishment, consisting of the Baron and Baroness, four children, a sort of house-keeper or governess, two female servants, and a youth who acted as interpreter.

There being no tables nor chairs, Mr. Turner and I were seated on a case, with our backs to the ill-supported old door, which served as a substitute for a table. Our companions sat on another case, the Baron on another, and the Baroness on what appeared to us to be a brandy cask. Miss was lounging in one of the hammocks, and the boys rambling

THE BARON'S ROADS.

about the premises. The Baron's facile conversation exhibited a strange mixture of intelligence and chimerical absurdity; his road-making propensities being not a whit abated by difficulties and disappointments. Of the sixty settlers whom he brought with him from Port Jackson, all but the six whom we saw at work had deserted him; and, on that very day, his whole gang of thirty natives had struck on a dispute about their payment. The said road, we were told, was only intended for a foot-path, to pass through an avenue of not-yet-planted peach, orange, and lemon trees; the carriage road, of a proportionate width, running parallel with it. Thus the road was to be carried through to the extremity of the Baron's possessions, and, if permitted, continued on, at his sole expense, to the Bay of Islands; all this scheme being laid down without any survey of the country, or accurate knowledge of anything respecting it. With a detail of this, and other equally visionary plans, the Baron entertained us for a couple of hours, bringing forward for our refreshment some excellent cheese, with maize bread, and very middling wine.

We then took a walk over the grounds, noticing the tiny enclosure of plants, the well, the woods, and the prospect from the mount; after which the Baron and his lady politely accompanied us the whole length of the newly made road. We reached Mangungu at dusk.

On the Sunday I attended the station Sunday schools. The progress of the natives did not appear at all equal to that in some of the Church Mission stations; but the schools were of a more recent date;

NATIVE MARRIAGES.

In the chapel, I addressed a congregation of between two and three hundred natives, although but few families had arrived in their canoes on the Saturday. The profound attention, and orderly conduct of the people, during the whole service, was highly creditable to them, and their singing was certainly the best I had heard in New Zealand. In the afternoon we had English service with the Mission families and other whites. In the evening the natives assembled again in the chapel, when Mr. Turner addressed them. After service a native couple were married, who were exceedingly stupid and awkward about the business.

Soon after our arrival in New Zealand my attention was drawn by the bell of Paihia ringing for the wedding of a native couple; and I found that the company, beyond the appointed time, were all waiting for the commencement of the ceremony. On inquiring the cause of the delay, I learned that the blacksmith was hard at work finishing the wedding-ring. A couple whom I afterwards married at Taiamai were indebted for this important article to a youth who was present, from whose finger we borrowed a ring for that of the bride. The native method of obtaining a wife is by main force: that is, if there are rival suitors, the strongest seizes and bears away the object of his choice. One poor girl at Paihia, who was about to be married in the Mission chapel, although under protection both of the Missionaries and the British Resident, was so injured, in a violent attempt to bear her away from the man of her own approval, that she did not long survive.

ON TO PAKANAI.

Having sent for my things from Kaikohe, and Mr. Turner kindly affording me assistance to take me down the river, I left Mangungu on the morning of January the 9th, in "Missionary," the station boat, for Newark, or Pakanai, another Wesleyan station near the heads of the river, at that time occupied by the Rev. J. Whiteley.

We had wind and tide against us the greater part of the way. From a European, who accompanied us, I learned that the natives who had been working for the Baron, after coming to his terms, found that he had not wherewith to pay them: whereupon, they grew angry, and so did he, taking up his piece and threatening to fire upon them. This was too much for natives to bear. They soon collected to the number of two hundred, and throwing trees across the famous road, choked it up from one end to the other. The boat making very little head, we thought it advisable to land at the post station, as we had letters for a vessel lying off the point; and so proceed the rest of our way on foot. Staying for awhile at Capt. Young's, and sending the natives on before, we had to strip for fording a creek, and reached Newark about seven o'clock. The district around the solitary Mission house is abruptly hilly; a fair sample of many a district in the northern part of New Zealand.

On the morning of the 10th, I accompanied Mr. Whiteley to a place where two parties of natives were sitting, waiting for the Missionary to assist in settling their differences. A quarrel had risen in consequence of one of them meddling with another's fishing net; nets at certain seasons being sacred things. A scuffle

CONSEQUENCES OF

ensued in which one man came off with a broken nose, and all were soon up in arms. By the time we came up with them, their wrath had, in a measure, abated, and after one or two speeches, paced in true native style, 5 to which nobody listened, matters were amicably adjusted by the interchange of muskets on the part of two of the principal men concerned; and the women of one party brought food for the others.

Quarrels will often arise from a breach of the tapu, by which persons or things are made sacred; but sometimes native selfishness will overcome scruples. I have seen a chief who was tapued, and who, consequently, was forbidden to touch with his hand anything that was to be put into his mouth, yield to the temptation of a fig of tobacco, which he was not to have unless it were put into his hand. But the tapu on fishing nets is specially binding, the coast and neighbouring ocean being made sacred. It was in vain I tried, on one occasion, to persuade the natives to let me pass along a tapued beach, where they were preparing their nets. I might have been twenty yards from them when they called out, and forbad my approach: and as I persevered in claiming a foreigner's exemption, and was slowly

BREACH OF TAPU.

moving forward, one of them threw off his garment, and, stark-naked, ran violently at me with a small stick which broke against my breast; so that I was compelled to go round another way. The tapu is a fruitful source of warfare, its breach being treated with great severity, and there can be little doubt that misunderstandings on this head will sometimes bring colonists and natives into serious collision.

4 Cryptogamic plants of a similar kind are found in other parts of the world. The vegetating caterpillar of New South Wales, (sphoeria innominata,) differs from that of New Zealand in having a thick stem, which is found below the ground, all that appears above the surface being a fringed flower-like top. A representation of both these plants may be seen in a plate recently published in the 'Tasmanian Journal,' Vol. I. No. iv. The Rev. R. Taylor, who furnishes the article to which the plate is appended, says, "That the vegetating process commences during the life-time of the insect, appears certain from the fact of the caterpillar, when converted into a plant, always preserving its perfect form: in no one instance has decomposition appeared to have commenced, or the skin to have contracted, or expanded beyond its natural size."

5 The performance of a set speech or oration, by the New Zealanders, is called Taki. The chief who rises to speak, begins to move along a line of fifteen or twenty paces, generally walking with a measured pace at first, increasing to a rapid run, with jumps, slappings. of the thigh, or flourishes of the weapon at each extremity of the line, always keeping full motion while speaking, and the energy of action according with the harsh modulations of his voice. Sometimes the speech will commence with a song, and then break off into violent and noisy language and gesture, which only come to a close by the absolute exhaustion of the speaker.

CHAPTER III

CHAPTER III.

From Pakanai to Moeatoa.

Hokianga heads – stratum of fossilized vegetable matter – COAL – MAUNGANUI – -KAIPARA KAURI FORESTS – -RIVER CROSSING – INDIGENOUS FRUITS – – THE KOHUTUHUTU – – THE KARAKA – – THE TUPAKIHI – – THE TI ROOT – – THE KAWAKAWA – – THE TITOKI – VILLAGE OF KAIHU – – EARLY RISING – – CHAPEL FULL OF FLEAS – – RAUPO – – KORARI – – WAIROA RIVER – CANOES – – TUKEING – – AOTAHI – – PASSAGE DOWN THE RIVER – – SANG FROID – – "TAIHOA" – – DELAY OF KAHAWAI – – TE AKEAKE – – TIAHO – – KAIPARA HEADS – – POPULATION AND DEPOPULATION – – OVERLAND JOURNEY – – KAHIKATOA – – WATER CONVEYANCE – – CANOE PADDLES – – MANUKAU – – WAIKUMETE – – WATAS – – SECURITY FROM FLEAS – – TATANGARAU – – FISHERIES – – REACH MOEATOA.

Mr. Whiteley having kindly furnished me with two natives, in addition to one supplied by Mr. Turner, I left Pakanai on the morning of the 1lth of January, being now on foot with my companions. Our road lay principally along the river on the southern side,, till we came to the pilot's house; where we took leave of the Hokianga, to travel over hills covered with verdure. The hills on the north side of the river, and which form the north head, are covered with white sand, and except here and there, are entirely destitute of vegetation. Pebbles of white and red cornelian are found in this sandy district.

The hilly country that we now traversed afforded but little to interest, till we came in sight of Maunganui, 6 (great mountain,) and found ourselves on the

REMARKABLE STRATUM.

open sea-beach on the western side of the Island. Here we had to cross two inconsiderable streams, which a little broke the monotony of sandy cliffs and hills, skirting the fine sandy beach which extends nearly to Maunganui. Approaching Maunganui, you come to a denuded stratum of partly fossilized vegetable matter, at the base of sand cliffs, of a hundred or a hundred and fifty feet in height. Paukena first drew my attention to it by saying, "He hurihanga wenua tenei;" meaning, – this is the effect of an earthquake, or of the overturning of the earth. In many parts of the stratum are distinct stems of large trees, some in their original, sound state, others more or less fossilized, and along the line of it there is a continual dropping spring of excellent fresh water. Similar strata are found in other parts, more or less approaching to coal formation. Perfect coal is found in the southern Island, and has been used by settlers for some years past. It is also found in the northern Island. I have a specimen from Oruru.

Near Maunganui we quitted the beach, and turning inland, over sandy hills, proceeded a short distance in a wild mountainous country, and after sunset brought up for the night in a retired spot not far from the foot of the mountain.

The next morning we were stirring early, and were able to get breakfast and start by six o'clock. After passing through a copse of no great extent, we began to ascend the mountain; and, toiling for an hour up a steep path, sometimes opening an extensive view towards the ocean, but chiefly winding through a

THE KAIPARA DISTRICT.

thick wood, we found ourselves on the top of Maun-ganui, which appears to form part of a high ridge extending some distance inland, and, on the side towards the sea, terminating in a lofty bluff, washed by the waters of the Pacific ocean. By half-past eight we were clear through the wood, and rested in open fern country. Another hour brought us to Te Ngoiera, a rivulet on the banks of which we stopped for refreshment. We now opened upon the rich kauri forests which skirt the Kaipara district, in which the Kauri grows, not, as more northerly, a few here and there, among the miscellaneous vegetation of the native forests; but in grand masses, claiming sole possession of large portions of country, and enriching the landscape with its lovely green.

Again we entered a wood, and in the course of our journey through it had to cross the Kaihu river six or seven times, sometimes wading knee deep. So very intricate are the windings of some of the rivers, that in one journey the same stream has been crossed thirty or forty times. In returning from Wangaroa to the Kerikeri with one of the Missionaries, my journal records, that we took the road through Kukuparere, to avoid the very frequent crossings of the river, which, nevertheless, we had to pass through seven or eight times. In the wood, we met a party of Waikato natives on their way to Mangungu, who greeted us in a most friendly manner, and stopped for a few moments' conversation.

While we were travelling through the wood, the fruit of the Kohutuhutu, (fuchsia excorticata,) served as an agreeable refreshment. The berry is black;

KARAKA. – – TUPAKIHI.

of rather insipid, but not unpleasant flavour; perhaps more grateful to a European palate than any other indigenous fruits, of which there are very few eaten by the natives.

One of the principal edible fruits is, the berry of the Karaka, (corynocarpus laevigata,) a beautiful laurel-like ever-green. The fruit is somewhat in appearance like a small egg-plum, and its pulpy or fleshy part may be freely eaten with impunity; but the kernel of a nut which it contains, if eaten raw, produces dreadful contortions of the limbs. Boiling entirely counteracts the injurious effects. The cooked kernel, the taste of which is nauseous to a European, is much sought after by the natives.

The Tupakihi, (coriaria sarmentosa,) produces clusters of small dark berries, the expressed unfermented juice of which is called tutu, and drank with avidity. The berries of the size and colour of elder-berries, and hanging in long branches, are squeezed by hands none of the cleanest, and the juice, of the rich colour of elder wine, is usually collected in the half of a large calabash, the seeds being carefully rejected. No undue excitement is produced by drinking this harmless wine, but the berries, eaten with the seeds, are of a poisonous nature, producing a degree of intoxication approaching to raving madness. I knew a case of a white man who had imprudently eaten tupakihi berries, who was obliged to be held by three or four strong natives till the violence of the fit was over. Tupakihi bushes are found in abundance in rich land, growing among the high fern. The leaves are a favourite food with cattle; and, if in a district

TI. – KAWAKAWA.

where there is no abundance of grass as a corrective, the consequences of eating too freely are precisely the same as those which often follow the feeding too eagerly on rank young clover: the belly swells, suffocation ensues, and, without timely aid, death is frequently the result. The height of the tupakihi, as generally seen, seldom exceeds seven or eight feet, but this must be owing to the frequent fern fires constantly keeping the growth down; for I saw at Coromandel harbour, a tupakihi tree with a trunk as large in circumference as a man's body.

One species of the Ti, (cordyline Australis,) which somewhat resembles the grass tree of New South Wales, is planted out and cultivated by the Waikato natives for the sake of the root, which furnishes a saccharine matter, and is called mauku. The young seedlings are carefully selected; though but little care is taken in planting them out, and the following year the root is fit for use. It is dug up, and stacked in small piles, to dry in the sun. The filaments are burned away by making a fire under the pile, and the roots are then left for some days for further drying. When sufficiently dry, the roots are scraped and put into the hangi, or native oven, to remain from twelve to eighteen hours, when the preparation of the mauku is completed. It is either chewed by the natives to extract the saccharine matter, or it is pounded, washed and squeezed, so as to separate the fibre, and in this state it is used as a sweetener with the kaanga pirau, (putrid maize,) or with baked fern root.

The natives chew the ripe fruit of the Kawakawa*,(piper excelsum,) – the pepper of New Zealand.

TITOKI. – KAIHU VILLAGE.

Paukena brought me for examination some berries of the Titoki, (alectryon excelsum). The exterior of the fruit is a brown husk, having the appearance of a small nut, which husk is, however, cast spontaneously, laying bare a black, hard, shining berry, resembling a bead, and attached to a pulpy substance of raspberry form, but of a brilliant scarlet colour. An oil expressed from the berry is used by the natives to anoint their heads. This oil is but little used now that the natives can obtain abundance of whale or shark oil, and pork fat. Formerly the fat of the native rat, noted for fatness, and the oil of the titoki berry, were their only unguents.

In the evening we reached the village of Kaihu, and found Parore, the principal chief, sitting in his house. At first he received me very coolly, and appeared reserved: but soon became more sociable; and while the lads were getting the tent ready, he conducted me to Paora's (Paul's) harvest field. Paul had been busy the whole day cutting his wheat, and I found him and his people engaged ricking and housing it. His field of wheat surprised me, as I did not expect to find in this part, so great an advance towards civilization.

Returning to the village, I found my tent pitched not far from the low rush building used as a chapel; and in which I would have met the natives, but was warned not to enter on account of the fleas. It is usual to ring a bell, or sound a substitute for one, to call the people together to prayers. Sometimes a suspended axe or hoe, struck with a stick or stone, answers the purpose; one party that I used to visit.

AT KAIHU.

had a bent gun barrel hung up for a bell. The chiefs, however, like to have a proper bell, and, if I recollect right, we had one at Kaihu. About forty natives assembled in front of the tent, and very attentively listened while I addressed them.

Although I rose at five the next morning, the natives had met for prayers among themselves, before I left my tent, They generally retire to rest early at night, and rise with daylight in the morning; but in days of excitement, or to chat over news, they will sit round their fire a good part of the night. During the day they often spend much time in sleep and soon acquire, when resident with white men, the habit of later rising.

When ready to leave them, cloak in hand, I ventured to go near the front of the chapel to look in. A moment's standing in the spot was quite enough) The hopping hosts could be distinctly heard among the dry rushes and litter which strewed the ground. My light trowsers were literally covered; and Paukena to whom I had turned over my cloak to clear it, significantly said on bringing it back, "Tenei ano tou kete puruhi;" – Here is your basket of fleas.

The land in the immediate neighbourhood of the Kaihu village is level and exceedingly rich; admirably adapted for cultivation. Further on, the scene changes to barren hills and swamps, with here and there a patch of wooded land, and some kauri. In travelling through New Zealand, you must often encounter swamps of greater or less extent, covered with raupo, or korari.

The Raupo, (typha angustifolia,) the bulrush of

RAUPO. – KORARI.

New Zealand, always grows in swampy ground. The leaves, or blades, when full grown, are cut and laid out to dry, forming the common building material with which most native houses are covered. A framework being erected of posts and poles, crossed at right angles and tied together with the split leaves of the flax plant, (called, in this state, harakeke,) the raupo is then gathered up in small bundles, and fastened to the frame by strong harakeke ties; one bundle of raupo being placed as close as possible by the side of another. When the sides of the house are thus closed in, and a layer or two of raupo has been fastened on to the rafters, the roof is usually completed with a thick covering of wiwi, (a small rush,) and the sides receive a second coating of raupo; sometimes one of wiwi above all. In raupo swamps, there is always a ferruginous deposit: and the water, especially in dry seasons, is strongly chalybeate. The natives collect the yellow farina of the bulrush, form it into a cake, and eat it.

The Korari, (phormium tenax) or New Zealand flax, is now well known as one of the most valuable natural productions of the Island. It is often planted by the natives in small quantities, in dry rich soil, near their villages, where it is exceedingly convenient for use in a green state, for making the baskets out of which the natives eat their cooked food, or as small cordage for any and every purpose. Thus planted, the korari assumes a much finer appearance, being of larger growth, and the leaves greener than in its native swamps; but the fibre of these handsome plants is never used as flax, being destitute of those

KORARI, OR THE FLAX PLANT.

qualities which render the phormium tenax valuable as an article of commerce. The flax is invariably procured from the korari swamps, some of which are very extensive. There is one between the Thames and Matamata, and another to the east of Maketu, in the Bay of Plenty, covering many square miles. The native mode of preparing the flax for use is, by scraping with shells, so as to leave the fibre clear. This is usually performed by women, and no method has yet been found superior to it; no attempt at rapid preparation producing so serviceable an article. The flax machines tried at Tauranga proved an entire failure. Of late years the flax trade has been declining; but now that the great Korari swamps are coming into the hands of Europeans, the discoveries and improvements of science will be made to bear on the preparation of the material on the spot, and there is every reason to believe that the flax trade will again revive, and become a source of inexhaustible wealth to the Island. Apart from its being an article of lucrative barter, the flax plant is of singular utility to the natives: garments, baskets, floor-mats, boat-sails, fishing-lines and nets, are made from it; and, as a tie, it serves the place of nails, both in houses and canoes. We stopped by the Waimata river for an early dinner; and again moving onward over hills skirted by woods, with a sprinkle of kauri, we came to open country, with the Wairoa and Kaipara rivers in the distance. A little more exertion over the hills brought us to the Wairoa, and opened a splendid prospect before us. The broad river sweeping in bold and elegant curves through forests of kauri, mingled with

NATIVE CANOES.

a variety of other native trees, formed a landscape which brought English scenery to mind.

My intention now was to visit a Wesleyan Mission settlement, near Aotahi, about thirty miles up the river; but, on account of the ebb-tide, we had to wait some hours at Te Warau, where we procured a canoe. Thinking to save time by starting a little before the turn of tide, we left at half-past six, in a very uncomfortable canoe, which turned over to one side or the other, if we only made the least move.

There is a great difference in the canoes of different tribes. The simplest form of canoe is a solid tree, hollowed out into the required form, chiefly with adzes. This is called tiwai. In former days adzes of basalt or green jade were used for the purpose; but now that iron tools abound, if a carpenter's adze cannot be obtained, a plane-iron fixed into a handle, adze fashion, answers the purpose. To build a canoe of larger dimensions, thick planks or bulwarks, of the required height, are added on to the tiwai by secure ties, a band of flexible wood being fastened. over the seam. The band blackened, and ornamented with snow-white albatross or gannet feathers, and a carved head and stern added to the canoe, which is stained all over with red ochre, completes a war vessel. A single war canoe will sometimes carry from eighty to a hundred men. The natives row with short paddles, and one of the party, called the kaituke, generally stands up in the middle, to excite to quick motion and time keeping, by his animated song.

THE ROWER'S SONG.

In boating with the natives, who can pull a long oar desperately for a while, and will then slacken off to little more than just dipping the oar in the water, I have often found an advantage in getting a sharp lively fellow to tuke. His extemporaneous song will consist of such matters as arise from the circumstances or feelings of the moment: grumblings for want of food, – complaints of small payment, – remarks on the pakehas, (white men or foreigners,) in the boat, – rejoicing that soon there will be plenty to eat, – with occasional phrases and short sentences addressed to the rowers, bidding them to be strong, to let the oars dip deep, to pull all together, &c. But whatever be the burden of the song it admirably answers the purpose of keeping them in time and tune, and of speeding the boat on its way.

So little progress did we make up the Wairoa, by an hour's hard pulling, that we were glad to put ashore near the dwelling of a sawyer, who furnished us with supper and shelter till the turn of tide. It was nine o'clock before we were again moving. The night was dark, the river excessively winding, and the lads not much inclined to pull; so that we did not reach the station until two o'clock on the following (Sunday) morning. At this unseasonable hour I thought it would be better to get the tent up, and rest till day-light; but the lads were beforehand with me, having run up to the house and aroused the family. Mr. Wallis received me with the greatest kindness, and glad enough I was to get speedily into a comfortable bed.

Being Sunday morning, I took but a short rest;

STATION NEAR AOTAHI.

and at Mr. Wallis's request, met the natives for morning service. About thirty or forty assembled in a native-built house, used as a kitchen and store. The Wesleyans had then but recently adopted this spot as a Mission settlement; however, a good piece of ground had been cleared, and a weather-boarded Mission house put up. This part of the Wairoa river, as indeed nearly the whole of its course from Te Warau, is wooded to the water's edge; and no small labour is required to clear it; yet Mr. Wallis had not only a garden, but a good crop of wheat ready for the sickle.

The beauty of the river, near Aotahi, is sullied by its muddy bottom, which keeps the water always in a turbid state, and the mud banks leave but few places where you can conveniently land.

Had Mr. and Mrs. Wallis been my own brother and sister, they could not have treated me with greater attention and kindness; and when I left them I was not only furnished with an addition to my supply of provisions, but with a boat, manned by an Australian and five natives, to pass me on to Manukau.

Hoping to secure the whole of one ebb-tide for making a stretch down the river, I was up at half-past four; but the provoking natives by their dilatoriness detained us till near six.

A stranger would be astonished at the cool indifference of the natives, even in cases of emergency. Going up the Waitangi river in Mr. Busby's boat, to see the Haruru fall, we grounded on a low reef in the middle of the river, and the swell setting in strongly from sea-ward, we were placed in a situation,

PROVOKING INDIFFERENCE

to require prompt righting of the boat and shoving her off; instead of which the fellows most provokingly waited carefully to tuck up or take off their trowsers, to save wetting them; regardless of the risk we ran of being swamped.

It is common with natives in your employment, when told to do a thing immediately, to answer, "Taihoa." This word has been translated, By-and-by; but in truth, it has all the latitude of directly, – presently, – by-and-by, – a long time hence, – and nobody knows when. You perhaps have an engagement for the afternoon, and are in haste for dinner; you know that everything is ready, and call the girl to bring it in; but the deliberate reply is, "Taihoa;" and how long you may have to wait who can tell? Just the same if bread is burning in the oven, and you bid them take it out, "Taihoa." In fact this patience-trying word meets you at every turn.

The most glaring instance I ever met with of total unconcern as to consequences of delay, was in the sending of our Mission boat "Kahawai" from the Bay of Islands to Tauranga. As the boat was needed for the Tauranga station, and some natives from the southward were at the Bay of Islands, wishing for an opportunity of returning, but having no canoe, we entrusted Kahawai to their care. The distance they had to go, making allowance for the indentations of coast, was rather more than 200 miles, it might even be 25O or 300. It was five weeks after the boat left the Bay, that we, at Tauranga, were first informed that she had started; and, nothing having been heard of her, we felt great apprehensions that Kahawai and

AND DILATORINESS.

crew were irrecoverably lost. These apprehensions appeared to be fully realized when, nearly a month afterwards, we heard from some of our people that pieces of broken board, and an old native blanket, had been picked up at Katikati, supposed to be from the wreck of our boat. And now Mr. Chapman, at Rotorua, began to be much annoyed by the natives, on account of the loss of the chief Waretutu, to whom the boat had been given in charge. Six weeks more passed on, and kahawai had ceased to be talked or thought of, when, to our no small astonishment, she suddenly made her appearance close to the Papa station, with Waretutu and all the natives, twenty in number, perfectly safe; after spending nearly as much time in going over two or three hundred miles as it would have taken for an ordinary vessel to make a good voyage to England. Their only excuse was, – sometimes detained by the weather, and sometimes waiting for three canoes which they fell in with, and had in company: though, in fact, they had no business to linger for any canoes to the detention of our boat, the hindrance of our work, and the annoyance of our friend at Rotorua. As there had been plenty of fair wind and weather, they had doubtless comfortably passed the time here and there ashore, just suiting their own convenience or pleasure.

Our row down the Wairoa river was most delightful. The scene was constantly shifting, the river here being so remarkably tortuous that hills, which we had left a long way behind, appeared again and again as if close before us. We made Te Warau about ten o'clock A.M., and put in, to wait for the next tide,

PROGRESS DOWN THE WAIROA

At four p. m. we again took to our boat, to go as far down the river as the ebb-tide would carry us. The river below Te Warau considerably widens; still continuing a serpentine course, only that the turns become more bold, and less frequent. We pulled up for the night at Te Akeake, just beyond a rocky hill, whose prominent and singular peak forms a conspicuous landmark.

Te Akeake is a place of call for natives who go down the river fishing. We found a few on the spot with Waiata their chief, and took up our abode with them. I made an excellent supper on fish, cooked in the native oven, i. e. in a hole underground, in which stones are first made red hot, then taken out, and again returned along with the food intended to be cooked, and the whole covered in with fresh leaves, earth, &c, till the food is done. After supper the natives gathered round the shed in which we were sitting, for evening prayers. Another native shed, entirely open on one side, served for a sleeping apartment, a wood fire in the centre separating me from a man and his wife who occupied the other end.

The next morning we were too late in starting to secure much of the ebb-tide, and were under the necessity of putting in at Tiaho, a place abounding with fleas. Here, ascending a very steep cliff, we had an extensive view of the majestic river. At two P.M., we were again afloat, going down with the tide.

The broad sheet of water, which we had to cross as we neared the heads, is formed by the conflux of four

AND CROSSING TO THE KAIPARA.

rivers, – the Wairoa, the Kotamatea, the Oruawaru, and the Kaipara. Of these the Wairoa is by far the most considerable, its source being on the eastern side of the Island, at no great distance from the Bay of Islands; but the Kaipara gives the general name to the whole district. In consequence of the strong currents from the rivers, and the strength of the tide near the heads, it is frequently dangerous for canoes, or even for boats to cross. A fair breeze springing up, our passage across was most favourable; though the tide and a strong current were against us, causing at the mouth of the Kaipara a short quick bubble, like the boiling of a caldron. Vessels of two or three hundred tons burthen may find deep water and secure anchorage in the harbour; but the passage up the Wairoa is rendered dangerous for any but small craft by a concealed sand-spit dividing the deep water into two or three narrow and intricate channels; so that several vessels have been lost. The population along the Wairoa; that is, of tribes permanently residing close upon the river, is very scanty. The distance from Aotahi to the heads, on account of the windings of the river, must be a hundred and twenty miles. My companion, who appeared to know the natives well, could not reckon more than an average of a man to a mile.

With regard to the native population in the northern Island, there have appeared various conflicting statements, both as to numbers, and causes of depopulation. The impossibility of obtaining a well authenticated census renders it difficult to arrive at any thing like accuracy: and the different motives by

POPULATION AND DEPOPULATION.

which the natives are induced cither to give an exaggerated or diminished statement of the numbers of their respective tribes, increases the difficulty. The evidence on the population question, given before a select committee of the House of Lords is curiously contradictory. Thus the number of natives is variously stated to be "Immense." – "Five natives to three square miles," – "A million," – "Five hundred thousand," – "A hundred and fifty thousand," – "A hundred and thirty thousand," – "A hundred and six thousand," – "A hundred and five thousand." Of these, perhaps 150,000 may be most correct; but until the local government is in a position to take an accurate census, all calculations must of course be more or less conjectural.

Of the rapid depopulation of the country during the last half century there appears no good reason to doubt; but on this also there are contending opinions. Dr. Forster, in Capt. Cook's time, estimated the population at a hundred thousand; but he could have had no possible means of ascertaining the amount, and must have been far below the mark. The observation of the late British Resident, during his five years official residence in the Island, led him to the conclusion that the native tribes with which he had had intercourse, had decreased in number from one-fourth to one-third, at the most moderate calculation. The disappearance of whole tribes within the memory of natives now living, and the ravages of Hongi's wars within the knowledge of the Missionaries, seem to give proof that war has done its part in materially thinning the aboriginal population. Nor can there be any

INFANTICIDE.

question as to the extensive practice of infanticide. We at the northern part of the island knew but little of it, partly from the horrible practice being subdued by Missionary influence, and partly from the more civilized natives having strong inducements to conceal crime; but a letter which I have by me from an observing Missionary, shews the prevalence of infanticide, so recently as 1837, and that too very near the spot now occupied as head quarters by the Colonial Government. He says, "The crime of infanticide is horrible in its extent, although they conceal it as much as possible from us. My wife has been the instrument of preventing many infants being destroyed, by promising the mother a garment for the babe when born. One woman alone had destroyed four of her helpless progeny. When asked why they do so, some say, That they may not be troubled with rearing them; others, That they may be disencumbered in case they {have to flee." The modern reservation of female children by new Zealand mothers, whose only thought in saving them is the future profit of prostitution, has been lightly, nay, favourably spoken of by immoral pretenders to philanthropy who have given evidence on the subject. The illicit intercourse of seamen and white settlers with native women, especially in the Bay of Islands, even before the colonization of the country, is too well known to need a comment. But the extent to which that intercourse has been carried on, would scarcely be credited. A vessel in the Bay of Islands, on being visited, has presented the disgusting spectacle of every seaman on board appearing to lay claim to more girls than one; and in the Bay of

OTHER CAUSES OF DEPOPULATION.

Plenty, though less frequented by shipping, there was a lamentable extent of imported crime. Haying occasion, when we were at Tauranga, to seek after a female domestic at the principal pa (Otumoetai), I applied to Hamuera, a well known native, who had formerly resided with the Missionaries at Paihia. He pointed to a girl scarcely more than ten or eleven years old, and assured me that there was not one of that age or upwards in the pa, who had not visited vessels in the harbour for purposes of prostitution. But, although it follows that infanticide decreases, as unnatural mothers refrain from one crime to rear their female offspring for the habitual practice of another, it by no means follows that the aboriginal population is proportionably saved from diminution; for it is well known that the natives suffer grievously by the introduction of disease consequent upon crime.

Checks upon increase of population are also to be found in the domestic habits of the people. The women, destitute of the comforts of civilized life, often compelled to carry heavy burdens and to do the principal work, and having but a scanty portion of nutritious food, debilitate their constitutions by continuing to suckle their children even till two or three years old. So that it is not very common for a native woman to rear a large family; while polygamy, concubinage, and slavery, all contribute their share in preventing the natural increase of the domestic circle. It must not be attributed to the climate, but to hard fare, laborious work, and injurious habits, that the females pass almost at once from the sunny days of youth to the shades of approaching age. A child who

DESERTED PAS.

lived with us as nurse was lost sight of by our removal to another part of the Island; but after three or four years she appeared again in the character of a haggard married woman. Then, there are consumption and scrophula fearfully cutting off the people. Many a fine young man has wasted and declined from the effects of long continued scrophulous ulcers, which in some cases under European treatment, have baffled every attempt at cure.

It is melancholy to see the immense number of vacated pas in every direction. Not far from the Waimate I have counted five distinct sites of old pas, on the hill tops close around me. But it has been justly said that vacated pas by no means indicate the actual extent of depopulation, as the New Zealanders are a migratory people. It is true indeed that tribes do frequently migrate, sometimes abandoning their pas from very trivial causes. Thus, a few years ago, a large tribe removed bodily to Manukau, from the Horo, a pa on the banks of the Waikato river. But these removals are certainly not sufficient to account for the numbers of deserted pas, of some of which the natives can relate horrible tales of massacre and bloodshed. So that the evidence of deserted pas, as to decrease of population, must not be wholly set aside.

War, infanticide, licentiousness, neglect and disease, have all, in turn, wrought the ruin of the intelligent and able-bodied race of men found in New Zealand. How far they will now form an exception to the many deplorable instances of an aboriginal population dwindling away before the face of civilized

THE KAIPARA RIVER.

innovators, it will not take many years to determine, The constitutional change effected in the people by a sudden transition of habits, – their universal carelessness with regard to health, with their stupid unwillingness to use proper means for maintaining it, – the covetousness, and aversion to persevering labour which so generally mark their character, – and their reckless apathy as to a fair national advancement of themselves, – seem a few among the many indications, that the aboriginal race of New Zealanders will ultimately become extinct; or be so merged in the immigrating population as to lose almost all characteristics of their being a distinct people.

After we had gone a short distance up the Kaipara river, the breeze which had favoured us slacked off, and the tide and strong current being against us, we made but slow progress, till we roused the lads, who were nearly all asleep at the bottom of the boat. Though they now pulled lustily, and the tide soon turned in our favour, we did not reach our landing place, up a narrow branch of the river, till past two o'clock in the morning; when we were glad enough to set foot on shore, and to set light to a cheering fire. Then followed refreshment, and two or three hours' most needful rest under shelter of a temporary native hut.

At seven o'clock in the morning we were on the move for an overland journey to Manukau, leaving the boat well secured in the little creek till my companion's return. As our path lay along high ground, we could see the Kaipara river, now an insignificant stream, pursuing its complicated windings along the

MANUKA OR KAHIKATOA.

plain beneath us, its general course lying almost parallel with the western coast of the Island. We were now travelling over short easy hills; the white clayey soil, with lumps of kauri resin embedded in it, bearing evident marks of having formerly been covered with a kauri forest; old stumps and roots here and there appearing. The land for the most part was covered with stunted Manuka.

The Manuka, or, as it is called in the northern part of the Island, Kahikatoa, (leptospernum scoparium,) is a myrtaceous plant, known in Van Diemen's Land as the tea tree, and common also to New South Wales. The parts of New Zealand covered with it are generally the most sterile. It has an agreeable fragrance, whether green or burned, and a decoction of its dried leaves has frequently been used by European settlers as a substitute for tea. Out of the hard wood of the manuka, the stem of which, in the woods, grows to a foot diameter, the natives form their spears, war-clubs, adze-handles, paddles, &c.

Our course lay nearly parallel to the western coast, varying from a mile and a half to four or five miles distance from the ocean; while at the same time we could see Waitamata on the east, apparently not far from us. Occasionally we had to pass through narrow lines of kauri wood, which crossed our path. The kauri here appeared of a much less aspiring growth than in a more northern latitude. The short swamps which came in our way were not serious impediments, and on the whole, we found the road from Kaipara to Manukau easy travelling. At Waikoko

FACILITY OF WATER CARRIAGE.

we rested for two hours, and in three hours and a half more, our course lying S.S.E., we had the Great Barrier Island on the east, and the sand hills of the western coast visible at the same time. The breadth of the Island here does not appear to be more than sixteen or seventeen miles. After another long stay, our lads detaining us by not coming up, we reached Kopupaka at dusk, and taking shelter for the night under a native shed, our rest was sadly broken by the tormenting fleas and musquitoes.

Hearing, on the following day, that there were no natives at the place to which we were bending our steps, it became necessary to change our course more to the eastward. I was on ahead, with two or three of the lads, when some of the hindermost ones struck off into a path to the left, and were proceeding on before we were aware of it. We had therefore to beat our way through the bush, which proved excessively fatiguing, and completely wore out my upper leathers. We now had Manukau in sight, and soon arrived at the road over which the natives drag their canoes.

There is a remarkable facility of water conveyance in this part of the Island. With perfect ease canoes can be dragged over the short distances between one river and another; so that the tribes of the Thames on the east coast can pass over to Manukau on the west, and thence on to Waikato. From Waitamata, in the Thames, canoes are brought to Manukau over the dragging-place on which we were travelling. Crossing Manukau harbour, they pass up a river or creek, which brings them within so short a distance

CANOE PADDLES. – – MANUKAU.

of the Awaroa, a branch of the Waikato river, that another easy drag puts them in a position either to go out to sea by Waikato heads, or to paddle on beyond Mangapouri, upwards of a hundred miles up the river.

As we approached Manukau, which has the appearance of a large lake, we observed two canoes lying off the shore, near a place called Waikowai, to which we directly bent our steps, hoping to get a ready passage across. We found at the place only one man, who was not possessed of more than two paddles, and was at first very unwilling to lend us either of the canoes. As he did, however, at last, very reluctantly consent, the lads, while we were getting our dinner and waiting for the tide, felled a young tree or two, and hastily shaped out some paddles, or semblances of paddles, of the roughest description. Certainly our new paddles were very unlike the handsomely carved ones which the natives sometimes turn out of hand for their principal chiefs. Late at night, on a former occasion, falling in with a canoe without paddles, as our only conveyance, we were compelled to make a long tedious pull with our tent-poles, which kept us from home till past midnight.

Tide suiting, we were able to push off at three o'clock P.M. Manukau is improperly called a river, being, in fact, an inland sea or large estuary, with several salt water creeks running from it. A large portion of this sheet of water is exceedingly shallow, in consequence of an immense mud-flat; so that, except at high water and in fair weather, you can

CROSSING MANUKAU. – WATAS.

only cross near the heads. The entrance from the sea is narrow, but not difficult, and there are several secure anchorages. One of our natives, acquainted with the place, directed us where he thought we might cross. Accordingly we turned the head of the canoe, and thought ourselves in a fair way for reaching the opposite side; but as we got into the strength of the currents, we found the sea increasing so much upon us, occasioned by a strong wind, that we were compelled quickly to turn about and make for the land. A little village called Waikumete, situated in a small bay, afforded us shelter for the night; and here, determined to avoid the fleas, we pitched our tent upon a Wata.

One of the methods which the New Zealanders adopt for preserving their winter stock of potatoes, maize, or kumaras, is by fixing an open frame-work on strong posts, commonly about six or seven feet high, so as to form a stage of the required dimensions, on which the baskets of food are piled, and a rude covering or thatch put over them. These stages are called watas. Sometimes one thick post supports a wata; but more frequently four, six, or nine posts, according to the size. Sometimes you may see the wata with its load raised aloft among the branches either of a decayed or growing tree. That on which we slept was rather lower than the usual pitch, supported by six strong posts, and admirably answered the purpose of raising us above our back-biting enemies.

Early the next morning we were in the canoe again, and off for the opposite shore, the calmness of the morning favouring us. Three canoes came in sight.

ABUNDANCE OF FISH.

filled with natives, going, it was said, to dispute the claims of the Thames tribes to a certain fishing ground: but we were not near enough to speak to them. It was between seven and eight o'clock A.M. that we landed on the southern side of Manukau, at Tatangarau, a place visited by the Church Missionaries who were then at Moeatoa. My attention was immediately caught by large quantities of shark, hanging in rows to dry for winter consumption, and polluting the air with its strong perfume.

Their fisheries supply the people who reside near the coast with abundance of provisions; as there are varieties of excellent fish caught on the shores of New Zealand. The pipi, or cockle, and other kindred bivalves, are very plentiful, and universally eaten. These they thread and dry, so as to form a convenient portable breakfast; the long strings of dried pipis, worn as necklaces both by adults and children, being ready to hand for a bite at any time. Eels are very large and fine in some of the lakes, and are also dried. The approach of a party of natives carrying dried fish is extremely offensive.

When we had breakfasted and conversed with one or two of the chiefs, we assembled the natives for morning prayers, and I had an opportunity of addressing them. At ten o'clock we were again on the move. Two hours' pull brought us to the narrows, and another two landed us at Moeatoa, where the Mission friends gave us a most cordial reception.

6 A name common to many remarkable hills in different parts of the Island.

CHAPTER IV

CHAPTER IV.

Moeatoa.

MOEATOA SETTLEMENT – SCHOOLS – EXTRAORDINARY MEMORIES – OLD TE HUIA – -CHIEFTAINSHIP AND SLAVERY – IMPOSSIBILITY OF UNITING THE TRIBES – -THE CHIEF KAIHAU – TRADITION OF THE ORIGIN OF NEW ZEALAND – AS CURRENT AT MANUKAU – AT TAURANGA – -AT THE THAMES.

Moeatoa, at the time of which I am now writing, (January 1838,) was occupied as a Church Mission station, by the Rev. R. Maunsell and Mr. Hamlin, who, with their families, were residing in a couple of rather mean looking rush houses; which, with a small chapel of the same material, and a few out-buildings, constituted the settlement. Its site formed a peninsula, the deep and winding creek being navigable for canoes and boats some distance beyond it. The land at Moeatoa, and far back from the settlement, is level, but wretchedly barren, and destitute of wood; while, on the opposite side of the creek, the soil is excellent, and wood close at hand. There seemed no reason for choosing the place for Mission purposes but convenience of access to the Manukau people on one side, and to the Waikato tribes on the other. Moeatoa has since been abandoned, for the formation of two distinct stations, one near the heads of Manukau, and the other on the Waikato river.

There were not more than seventy or eighty natives attending the Sunday services at Moeatoa chapel

POWERS OF MEMORY.

when I was there, and the Sunday school attendance on the same day was fifty-two. But with no Mission school have I been better pleased, both as to the manner in which it was conducted and the effects produced. The Missionaries there, appeared deeply sensible of the importance of exercising the thinking faculties of their scholars, and of not making too much of the great power of memory which they all in common possess, and by which many are deceived into the supposition that they know a great deal; when, in fact, if you put a few plain questions to them, you find that they know nothing.

The readiness with which the New Zealanders, adults as well as children of both sexes, commit lesson after lesson to memory, would seem conclusively to contradict the assertion that memory in the prime of life is less vigorous than in the period of childhood. Whatever intellectual or moral rank we may regard them as holding among savages, the New Zealanders, matured as savages, and discovered in that condition, wild and untutored, without a written language, having few sources of information, and fewer occasions for that exercise of mind by which their faculties were likely to be developed, afford unquestionably a fair specimen of almost totally neglected mind, and may serve as a criterion of the power of undisciplined memory in adult age. The rapidity with which the alphabet, catechisms, and elementary lessons have been learned by men and women who before had no conception of the nature of a book, is familiar to those who have visited the Mission stations in New Zealand, or who have read published accounts

POWERS OF MEMORY.

of such visits. A day or two after our landing on Missionary ground in the Bay of Islands, I was introduced to a chief, who sat beside me with a portion of the New Testament in his hand. He appeared to be reading, verbatim seriatim, following correctly verse after verse. To my great surprise, I learned that he had no knowledge whatever of reading; but having a clue to the commencement of the chapter, his memory accomplished the rest. This man was in the habit of taking his book, visiting native villages, and there going through the Sunday services as if he were following the printed letters before him. He was not at all remarkable for energy or acuteness, nor was his an uncommon case; the hymns, prayers, and portions of scripture, being thus committed to memory and made use of by many New Zealanders, who have derived their information from no other source than hearing others read or repeat to them. A subsequent period in the Mission furnished a striking instance of this. A woman advanced in years, even to grey hairs, and blind of one eye, and who was only just aroused to enquiry on the subject of religion, came to converse with me. I put a plain question to her; when, instead of giving me a straightforward reply, she repeated, for answer, a whole chapter out of the New Testament, with a correctness that would not have been discreditable to the rising youth of any of the Australian Colonies.

Besides possessing extraordinary merries, the natives are surprisingly ready inventors of a story, and excellent embellishers of any tale which they may

TE HUIA. – -CHIEFTAINSHIP, ETC.

have to tell; so that it often requires much discrimination and cross-examination to find out what may or may not be believed.

At Moeatoa I met with Te Huia, an old Taranake chief; then a prisoner of war in the hands of a hostile tribe, and consequently a slave. He appeared to be a good deal respected by the people. His keen, and deeply-tattooed countenance, peeping out from the dirty garment under which he was shrouded, led one to commiserate his abject condition; but he seemed to take it as "the fortune of war," – a matter of course.

On the subject of chieftainship and slavery, or of the ranks and orders of men in New Zealand, several incorrect and contradictory statements have been before the public. When we read of "Feudal tenure," of "Four classes of natives," of the "King or Queen" of such a place, or of "Administration of government," 7 the mind, accustomed in civilized life to the plain and proper use of these terms, draws at once a conclusion that there is to be found among the barbarians of New Zealand a semblance to the civil polity of advanced nations: a conclusion altogether unfounded in fact. The truth is, there is not discoverable among the tribes that systematic subordination, which seems to be taken for granted by those who have given evidence on the subject.

Three classes have been distinguished, "head chiefs, chiefs, and slaves." Now these distinctions do exist;

CHIEFTAINSHIP.

but they are not always clearly defined or practically maintained. There are sometimes two, three, or more leading men in a tribe, of equal rank and power. Unless one of these gain for himself a name, by his superior judgment or his success in war, they are in every respect regarded as equal. The reason why there is a clashing of evidence on this subject is, that the chieftainship, such as it is, may be said to be both hereditary and elective; perhaps most generally the latter. Marked respect is paid to the children of chiefs; but commonly the next chief in rank, and not the son of the defunct, takes what little rank belongs to a head chief in New Zealand. The son of the tino rangatira, (principal chief) of a tribe, is, by birth, a chief of importance, and if he be of mature age on his father's death and his conduct support his title, he will probably be acknowledged as the head of the tribe. In case of there being three or four grown-up sons, the one who should gain the greatest name in the tribe would, most probably, fill his father's place; or, supposing no marked distinction in their character, their little pittance of rank and authority would be equal. But should the father die while the son or sons are but children, another in the tribe, who is grown to years of maturity, takes the lead; or the headship is held by two, three, four, or more, as it may happen. It is, however, often the case that a rangatira of equal birth, or even inferior to the deceased chief, gains an influence over the tribe, by which means he obtains promotion, and is established at their head. Neither of the words, "hereditary," or "elective," seems to apply

CHIEFTAINSHIP. – INSUBORDINATION.

in its fullest sense to New Zealand custom. On the whole, it may be said, that it is sometimes the son of the head man, sometimes an old chief, equal or next in rank, sometimes several who are of equal rank, and sometimes, perhaps most frequently, the chief of leading mind in war or otherwise, who takes the headship of the tribe. Slaves are those taken in war. They may be killed with impunity by their masters. Notwithstanding this, slaves often act very independently; and, in a limited sense, it may be said that every man is his own chief, and does that which is right in his own eyes. Frequently there is so little subordination, even in the domestic circle, that a man dare not chastise his own child. The cause of the child is always liable to be taken up by some of the relations, and should those relations belong to another tribe, a war may be the consequence. This used to be the case in all the tribes; but Missionary influence has, in some degree, counteracted the evil It may be added, that whatever commanding influence a chief gains over his tribe, – and sometimes his influence is very great, – he has but a scanty share of what may, with strict propriety, be called rank or authority.

As to any union of the tribes, or form of general government among themselves, it was never known to exist: although, by marriages, they are closely interwoven one with another. The tribes in different parts of the Island, are so distinct from, and so jealous of each other, that they would neither unite their several leading men into a governing body, nor would one tribe submit to the authority of another, unless

CONVERSATION WITH KAIHAU.

first subdued by the battle-axe and the musket. Such is their spirit, that if any reigning power were set up among themselves, I believe they would rather run all risk of being annihilated than tamely yield to be governed by any one of the tribes.

While staying at Moeatoa, I endeavoured to collect the traditionary account there current, of the origin of the people, to compare it with the traditions of other parts of the Island. In this I was favoured by the valuable assistance of Mr. Hamlin, who procured me an interview with Kaihau, the principal chief of the district, an intelligent and well-behaved old man, whose accounts of by-gone days might be depended on, if any might, for being pretty free from newly coined inventions. We had two long conversations with him. He began by saying, That as to the things which we required of him, they were only perfectly known to the aged among their ancestors, who had all departed; for himself, he was but a babe in knowledge, yet willing to give all the information in his power. "Only," he added, "of what use is it to talk about these things, you know very well they are nothing but lies." Mr. Hamlin's long experience among the natives, and his remarkable facility of communication with them, enabled him to correct mistakes and remove superfluities which might otherwise have found their way into my notes, as taken from Kaihau's lips. In order to be certain that we were really obtaining the authentic tradition of the place, our friendly informant underwent a sharp cross-examination, and the notes taken down at our first interview were again read over, and finally corrected, at the second.

TRADITION.

Tradition of the origin of New Zealand, &c.

In former days, Rangi, (heaven,) made a descent to visit Papa, (earth). 8 After fashioning Papa into a female form, suitable to his wishes; which form, for some unknown reason, is named Tiki, Rangi and Papa became the common parents of five sons. The first son was named Rongo, (or kumara,) and begat kumaras. The second was called Tane. He was a tree: described as a male, with his head to the ground, and his heels uppermost. 9 Tane afterwards became the father of birds. The third son was Tangaroa, (a fish,) the father of eels, and of all kinds of fish. The fourth, Weri, who became a God, and returned with his father to heaven, having no issue. The fifth, and youngest, was Tu (man). All account of Tu's wife is involved in mystery; but, to him men owe their origin. Tu begat man.

Passing over a dead blank, we come next to the Maui family; nothing being known of the intervening generations. Where man had hitherto lived, or in what region the Maui family resided, save that Hauaika, their place of abode, lay in an easterly direction,

TRADITION.

is altogether unknown. The Maui family consisted of Mahuika, the paternal head, with his sons Mauimua, Mauipae, Mauitaha, Mauitiketikeotara, and Mauipotiki, the youngest.

Mahuika, the ancestor of the Maui family, was the first who produced fire. On a certain occasion the Maui brothers sent the youngest, Mauipotiki, to Mahuika for some fire. Mahuika, on learning his errand, gave up his own thumb to his son to serve as a firebrand. With this Mauipotiki set off; but wantonly put the brand into the sea, and extinguished the sacred fire. He then returned to Mahuika, repeating his former request, alleging that he had fallen into the water, and shewing his garment, which had been dipped in, to make his tale good. On this, Mahuika immediately delivered up his fore-finger, and again Maui threw the brand into the water, and came back to repeat his former deception. In a similar manner the middle, third, and fourth fingers were separately and successively delivered up. On parting with his little finger, Mahuika set fire to the earth, and hence resulted the various trees from which the natives, by means of friction, procure fire, and also the peat, or half-formed coal, which is found on the western coast, and elsewhere. Having thus set fire to the earth, and as a consequence thereof, Mahuika dies.

Some time after the death of the father, the elder brothers set off together in a canoe, on a fishing expedition, leaving the youngest behind. Great success attends them, and they shortly return, bringing with them, in the canoe, plenty of fish. Having

TRADITION.

cooked their fish, the brothers eat and are satisfied, while poor Mauipotiki is allowed nothing but scales for his portion. Enraged at this indignity, he hastens to the remains of Mahuika, and taking up the jawbone of his father for a fish-hook, he determines to fish up the land.

Again the brothers launch their canoe, and go on a fishing party together. Again they are remarkably successful, but Mauipotiki gets not a single bite. At length his hook sticks fast, and feeling a great resistance, he exclaims, "What fish have I got here!" Continuing to pull in the line, he finds the water get shallower, and repeats, "What fish have I got here?" adding, "My fish is the land." A still harder pull, and the canoe at last grounds, and they find themselves on dry land. The land continues to rise and spread, increasing finally to a mountain, which is Taupiri, in the Waikato district. The fish-hook is to be seen to this day at Paihakamahoe. The brothers were now completely inland. And here it becomes a matter of uncertainty whether they returned to the land from whence they came, or whether they died in the newly formed Island. Be that as it may, nothing further is heard of the Maui family.

Here follows another blank. A great many particulars connected with these early traditions are either altogether lost, or but confusedly remembered by the present generation: and plain or figurative allusions, of a disgustingly obscene character, are so thoroughly interwoven with the accounts given, that it is extremely difficult to disentangle them, so as to bring.

TRADITION.

out the leading points of the tradition unsullied by these pollutions.

We are not informed what period of time had elapsed after the above recorded transactions, when a man named Hoturoa, a descendant of the Maui family, arrived at the Island in a canoe called Tainui; bringing with him the kumara, the hue maori, or native gourd, taro, the karaka, &c. He landed at Kawia, where a large stone, said to be the canoe Tainui, may still be seen.

Concerning this Hoturoa we collected a few curious particulars. He is said first to have landed at Mahia, or Table Cape, on the east side of the Island, where he left several persons on shore, some of whom, however, managed to get round to Kawia. Rakataura one of the crew who was left at Mahia, having no canoe, is said to have dived under the Island, and, coming up on the western side, arrived first at Kawia; where he laid out nekes, or pieces of wood over which to drag the canoe on its arrival. Kupe, ano ther who had been left, procured a canoe, and in going round the west coast, caused the waves tremendously to swell, so that it afterwards became a proverb, "No canoe can go where Kupe went." Nothing further is known of Kupe than that he went away. The name of one, who got round on the surface of the water, required very careful taking down; for he was called Te Wakatapaiiruarikikoatikirahuea. Te Hapurangi also arrived on the water, and several women got over from Mahia to Kawia. In the meantime, the canoe Tainui proceeded round the North Cape, and along the west coast: Hoturoa, in passing,

TRADITION.

caused several places at which he touched to become fruitful. Getting among Kupe's waves, Hoturoa was exceedingly annoyed; but the waves hushed, in answer to his prayer, and he continued a man of might till his arrival at Kawia, where he became enraged at the sight of Rakataura's nekes; and, mingling with the rest and marrying, he sunk into a common native. Tanewetukura was the son of Hoturoa. Men began to increase rapidly. Mokau, Taupo, Rotorua, Hauraki, and Manukau, form the boundaries of the tribes descended from Hoturoa. 10

Such is the belief of the tribes around Manukau, as given by Kaihau. Other accounts will be found to vary in detail, and to change localities, yet still there are leading points in all, which may be traced to one originally prevalent tradition.

On reaching Tauranga, after I left Moeatoa, I procured the tradition current among the Bay of Plenty tribes. It was given me by our old friend Tahuhu. He was formerly a priest, who attached himself to us at the commencement of the Tauranga Mission, kept by us during the war, when all the other natives had fled to the pas, has since made a profession of religion, and, as far as I can learn, has walked consist-

TRADITION.

ently in it. He very patiently allowed me to catechize him repeatedly, so that there might be no mistake about the matter. By his account, Watitiritaketake was the eldest son of Rangi, and the father of the Maui family; and the following were the children of Rangi and Papa, – viz. Tane, Haumia, Punga, Punganui, Pungaroa, Pungataketake, Pungawakaaea, and Pungawakaahu; together with another separate family from the same parents, – viz. Ponui, Poroa, Poroto, Pohihiri, Porarama, and Poanganga. There is also a variation in the names of the Maui family, thus – Mauimua, Mauitaha, Mauipai, Mauitiketikeoteranga, and Mauiroto: and in Tahuhu's relation, it is not Mauipotiki, but Mauimua, – not the youngest, but the first-born, – who fishes up the land. His tale, in brief, runs thus: –

Mauimua, thinking to himself that he had no fishhook, went to look for the jaw-bone of Watitiri, 11 and it became his to use as a fish-hook. Now, the canoe of Mauimua and the younger brothers, was set afloat, and away they went a fishing. And the younger brothers fished, and caught native fish, tamuris, hapukus, tarakihis, those were all the fish. But the man Mauimua sat down without catching anything. The younger brothers called out to him, "What makes your fish-hook catch nothing?" But the man never opened his mouth, and only held down.

TRADITION.

his head. At last came the fish to Mauimua's line, and he pulled, and pulled; and the brothers called out, "We shall be upset." And they were upset too; for the man would not listen, but kept on pulling till he had caught his fish, which turned out to be the land.

To these I will add another account from the Thames. It was carefully taken down from the mouth of a chief, and sent to me by Mr. Fairburn, in the native language, just as he obtained it: and it is given as a literal translation and more in detail, that some idea may be formed of the incoherence of native stories; and of the difficulty, in some parts of them, in making out any sense at all.

My fire was made. Wira and Maui were sitting, – Mauimua, Mauiroto, Mauipae, Mauitiketike. They were sitting adzing their canoe, – the elder brothers only. They called out to the younger brother, "Maui, come and adze the canoe, to be a fishing canoe for you." And he did not come, but went to seek Uru. Not finding her, Maui came back. The elder brothers said, "What is your food that you are working for?" "Well, indeed, that canoe will be filled by me: go on; perhaps it is made for you, for the grown-up ones, to make the sides." "Why do you not adze it? or, what about that man? is he always to remain inland?" And he went to look for Uru, and the rest of them. He went direct on to spear pigeons, and came up to Uru and her party sitting on a tree. Kaihua was the name of his spear. And he went on, but did not hit one bird. The elder brothers called out from the canoe, "Come

TRADITION.

back." Twice he came back, and thrice. And when he came quite back from the place, the canoe was finished. 12 "E kawa ana ko karikaritua, karikariono, rauihi, te kawahau, ma te kawa, ka eketiti, ka eketata." They rowed off to fish, and Maui sat inland. And the voice of the elder brothers spoke, "To-morrow, that shall be your constant work, to sit inland." – "You go along to angle fish: there shall I be fed by you." – "Just fancy who will angle any for you." – "And what indeed shall be a fish-hook for me that I should go to angle?" Two of the elder brothers went to fish, and the third, and the fourth; then Maui went on board to fish, because else he should not be fed with fish. That man Maui went to haul up fish. The old mother sat inland. Her name was Pani. Her first husband Ruamatua was dead. Miromiro and his wife Pani went into the house; and afterwards he fled upward to heaven. And he said, "Let your child be born a son." And, "Let us both go upward to heaven." And she said, "I will not go, I will remain down below here to prepare the horohoronga." 13 And Miromiro said, "Finish the offer-

TRADITION.

ings for your son; let them not be left by thee." And Pani asked, "How many?" – "Let there be three ovens of offerings for your son." And Pani said, "Go into the water and remain there." And the man came out. And Miromiro ascended up to heaven and continued there. Pani fled into the water. And she prayed, and when that was done, went to cook food for the children. And when she went to pray over or consecrate the ovens, the fishing canoe arrived.

Maui soon came running. The mother spoke and said, "Let your elder brothers come together." Maui said, "What food have you got? Is it these snappers?" The brothers stepped forward to their food; and now the voice of the old mother spoke, "There, open the warikis, (coverings of the oven)." And now Maui burned his hand. The voice of the elder brothers spoke, "Shall you be fed by our old mother? How was it the old mother was left to sit there?" They hauled up the canoe. And Maui went back inland, and returned into the house. And he concealed himself within the dry litter, the old mother being in the house; and he went to light the ovens, and brought the stones in a kete, (basket,) and when he reached the water, he crept along to get near his mother. Now the elder brothers called out, "Maui is attempting to play tricks with the old woman."

And Maui went to Rangawenua, to his grandfather, and he found that he was gone. And then he went, together with his brother-in-law, Irawara: and they came to the hill. Then he called out to his

TRADITION.

brother-in-law, "Give me your kutus to eat." 14 And he pulled his ear-holes, and he pulled his feet, and bis hands also. And when he came back, his brother-in-law, whose feet he pulled, was gone. And they made their appearance and said, "Let us go to teka, (or nitis: a game of skill, consisting in throwing straight fern stalks dexterously along the ground.) And you go and fetch your grandfather's fire."

It now began to rain, and Maui spoke of the world, and for the first time determined to be disobedient to the old mother. And he called out, and said, "I am going." And now they said, "Get some for us." And he went into the house, and there fell in with the jaw-bone of his grandfather which was lying down. And Maui stole it. The mouth of the mother spoke, "Dont play any tricks with the jaw-bone of your grandfather." So he went to the elder brothers, and spoke, and said, "Push out the canoe." And their voices said, "Where's a bait for you, you have no fish-hook: do you mean to go without any thing, and sit idle in the canoe ?" At length they row out to fish, calling out, "Pull up the anchor." And he called out, "By-and by; let me cast my hook into the sea." Immediately the land bit, and the elder bothers called out, "Sir, cut it off; what is that fish you are pulling up, that you do not cut it off." And he said, "Am I to go back to the

TRADITION.

shore without anything? – What is there coming to me that I should not be allowed to angle my fish?" "Our canoe will be upset," And he said, "This is my fish that I told you of when I asked for a fishhook." "We shall be upset in the sea, we shall not be able to get ashore." "Let my fish come up: to-day you shall see mine." And the elder brothers wept for the canoe. The name of the canoe was Arataku. And now it appeared in sight, and came up; and he called out, "There, look, it is coming to light; this is mine, that you wished to deprive me of, by keeping back the fish-hook. To-day, you will be vexed." And it came to light, and there was smoke seen. And now they went along with their brother-in-law, Puruaueto. "Let us go and see the thing that is shining there. Sir, do not you go there with your nonsense." And Maui said, "I am going: do not you laugh at me: let me go and see the thing that is shining there: don't laugh at me." And he left his garments and went to Hinenuiitepo. He went once, twice, thrice: and now the skin of the small teeth of his brother-in-law was rubbed off. "Sirs, don't laugh at me, lest ye shew the unevenness of your teeth." Twice, thrice, and Maui died. If he had not died, man would not have died. If he had lived, man would have lived for ever.

It is exceedingly difficult to make any sense at all of the latter part of this story. There is, however, a common tradition that death was first introduced into the world by Maui wickedly laughing at a celestial female, called Hinenuiitepo. Kaihau told us that she was in the act of giving birth to a child

TRADITION.

when Maui laughed at her, and abortion was the result. However that might be, it was one man's error that brought death into the world; a remarkable agreement, in the midst of all this nonsensical jumble, with the statement of unerring truth, "By one man sin entered into the world, and death by sin" 15

7 Expressions such as these are made use of in the evidence given before a Select Committee of the House of Lords.

8 It is worthy of remark that this commencement might be fairly paraphrased, "In the beginning were the heaven and the earth."

9 Tahuhu, at Tauranga, afterwards told me how Tane came to be heels uppermost. It was his own thought to turn down his head to the ground, and toss up his heels to heaven, in order to throw his father Rangi back to his own place. When Rangi reached his former abode, he looked down upon his wife, (the earth,) who was lying naked; and having compassion upon her, he threw down some grass to cover her nakedness. Thus the earth was clad with verdure.

10 Since writing the above, I find an account just published in No. IV. of the 'Tasmanian Journal,' from the pen of Mr. Hamlin, in which fuller particulars are given respecting the canoe Tainui, and the persons who came in it. There is some variation of circumstances and names; which only shews, in connection with the traditions here given from Tauranga and the Thames in addition to the above, how utterly useless is the attempt to draw up a connected account in detail of one universal tradition; while, at the same time, there is sufficient similarity of outline to make one original, prevailing story.

11 Watitiri is the native word for thunder. It is not at all likely that the natives have the slightest idea of making allusion to the volcanic or plutonic origin of mountains and islands; or one might fancy something truly classical in the fishing up of New Zealand with the jaw-bone of thunder.

12 This is the prayer in the ceremony of consecrating the canoe, brought into the narrative without introduction or possibility of translation. The prayers of their priests are in a language unknown to the common people; and, in many cases, the priests themselves are unable to give any sense if the words they are uttering.

13 The horohoronga is part of a ceremony to take the tapu off a new-born child. It consists in preparing an offering by cooking certain food in three separate ovens, one of which is set apart for the Atua, one for the priest, and one for the parents. As an offering to set aside the sacredness of the consecrated first-born, the horohoronga bears a remarkable resemblance to the ancient offering of a lamb, or two turtledoves, for the redemption of the first-born among the Israelites.

14 Disgusting as it appears to us, to eat the kutu, or louse, is the common practice in New Zealand. I have frequently seen among the groupe that sat listening to the instructions of the Missionary, a little fellow leaning his head on his mother's lap, that she might quietly put all she could find into her mouth.

15 Rom. v. 12.

CHAPTER V

CHAPTER V.

From Manukau to Tauranga by way of Waikato.

TO WAIKATO HEADS – – TUHOKAIA – -RECEPTION THERE – WAIKATO TRIBES – -EXAMPLES OF THE LANGUAGE – -WAIKATO RIVER – -TAURANGANUI – -ODD SAIL – -NGARUAWAHIA – -OLD WAHAROA – -TE HORO PA – -MATAKITAKI – -RAPIDS – -MANGAPOURI – OTAWAO – THE HAHUNGA – -THE HAKARI – MAUNGATAUTARI – STRANGE REQUEST FOR FOOD – -FIGURATIVE LANGUAGE – -VILLAGE WORSHIPPERS – HOROTIU RIVER – – REMARKABLE CHASM – HINUWERA – MATAMATA – – CURIOUS QUESTIONS – -MISAPPLICATIONS – -EAGERNESS TO LEARN – THE GREAT SWAMP – THE THAMES – WAIRERE WATERFALL – -ARRIVAL AT THE PAPA.

My original intention was to go from Manukau, direct across the Thames, to Tauranga; but learning that there was a probability of falling in with Potiki, a very troublesome chief, and his marauding party, and it being therefore doubtful whether I could safely cross the country, I resolved to go first to Rotorua by way of Waikato and Mangapouri. Mr. Maunsell intending to spend the Sunday with some of the Waikato tribes, we started together, on the morning of the 27th of January.

The first part of this day's journey, bearing south-westward, was over a level and barren tract, and then through a short wood. Nothing worthy of note presented itself, till we came, just before noon, to hills covered with black sand. A ferruginous black sand is common in various parts of the Island. I have obtained specimens of it from Manukau, Tauranga,

WAIKATO RIVER.

and the Thames. That from Manukau is the finest and blackest. There are also to be found in different parts, good specimens of iron ore. The most perfect one in my small collection is from Pakihi in the Thames.

After trudging for a while over sand hills, the black being exchanged for white sand, we reached the western coast, and had a fine sandy beach to travel on as far as Waikato Heads. Low barren hills, for the most part, skirt the coast here.

The entrance to the Waikato river is very narrow, and rendered at all times dangerous by a shifting sand bar. Its northern banks, near the heads, are low sand hills, or land of perfect sterility; while the south side is a rich mountain range, clad with forest verdure, or cleared for cultivation almost to the summit. We waited some time for a canoe to come across for us, and were then paddled over to Tuhokaia, a village on the south side of the river, situated in a snug little bay, and backed by steep hills richly covered with vegetation.

A company of natives soon gathered round us, not with noisy greeting, as is common with them, but sitting in profound silence till we spoke to them. The common reception, when you are heartily welcome, is with vociferations of "Haere mai, haere mai," (come hither, come hither); or if you are approaching in a boat or canoe, "Hoe mai, hoe mai," (row hither, row hither); the women making a peculiar clawing motion with their hands, in token of approbation. At Waikato, instead of Haere mai, they say, Tauti mai.

WAIKATO NATIVES.

There are several native settlements along this part of the river. The Waikato tribes are scattered over a large extent of country, and can muster a strong body of fighting men. It was calculated by the Missionaries who first visited them in 1834, that, as far as their observation extended, the population of the various districts included under the general term Waikato, could send into the field 6580 fighting men.

Missionary visits to them had been but few, previous to 1838, and they were, consequently, at that time, behind the Bay of Islands and Hokianga natives as to knowledge. When they were divided into classes on the Sunday, for repeating catechism, &c, I found some difficulty in securing their attention. Mr. Maunsell went up the river to visit other parties. The people with me mustered, to morning service, about a hundred. A subsequent residence of Missionaries among these people, has undoubtedly wrought a surprising change; for it must be recollected that it was Waikato natives who came eagerly forward, as already mentioned, to cast in their shillings and dollars at a Missionary collection.

In the night, we were much teazed by musquitoes, and on the Monday morning the natives detained and annoyed us, by trying to drive a hard bargain for the loan of a canoe, to take me up the river: so that it was eight o'clock before we could make a start; Mr. Maunsell, at the same time, crossing in a canoe, on his way home. The Moeatoa friends having provided me with the services of two of their domestic natives, and three Otawao people agreeing to accom-

NEW ZEALAND LANGUAGE.

pany us; these, with trusty Paukena, now formed my escort.

Mr. Maunsell's native, a sharp, and rather pert lad, afforded much help in improving my acquaintance with the language; as he readily agreed, for a trifling remuneration, to set me right whenever I spoke incorrectly. The Ngapuhi, or Bay of Islands' natives, who live with the Missionaries in the northern stations, too commonly fall into the lazy habit of speaking to you after your own fashion, rather than be at the trouble of constantly correcting you. Comparing the Ngapuhi dialect with that of the more southern tribes, there is a great variation of words and phrases. For instance, there are three distinct words for fire, – Ahi, Kapura, Ngiha; the latter used exclusively by the southern tribes. "E ka ana te kapura," the Ngapuhi sentence for, The fire burns, would be, at another part, "E ngiha ana te ngiha;" and so with many other words and sentences. It requires time, and much free intercourse with the natives, to obtain a good knowledge of the language, and those who know it best are most sensible that there yet remains much for them to learn.

In some respects, the language of a savage people must of necessity be very defective. That of New Zealand is so, both in the want of words to express many things visible, tangible, and abstract, of which they have no conception; and also in the latitude of meaning attached to some of their words. Not only are there no original native words to signify tables, pens, forks, glasses, and a hundred other things which were not known till introduced; but hope, gratitude,

THE LANGUAGE.

thanks, &c. &c, have no place in the language: as the ideas conveyed by these words have scarcely a place in their minds.

To instance latitude of signification, no word is more indefinitely used than the word "Mate." If a man grazes his foot, he is mate; – if he is in any way vexed or offended, he is mate; – if covered from head to foot with sores, or tossed with raging fever, still he is mate; – feeling the craving of appetite, or the burning of desire, he is mate; – if dead, you hear that he is mate. And even when mate rawa, (very or quite ill, or dead,) is used, or its still more forcible re-duplicate, mate rawarawa, you are equally puzzled to know whether the person reported of, is very very ill, or quite quite dead; till further informed that he is "Ngaro," Hidden; or "Kua oti te tanu," They have buried him. The opposite word "Ora," has hardly so wide a range, as "Mate," but is almost as indefinite. One just escaped from imminent peril, or raised from dangerous disease, is ora; – if pleased that some trouble is removed from his mind, he is ora; – or if satisfied with a good meal of potatoes, he is ora. So in the use of the corresponding substantive, "Oranga." A basket of cockles, and the knowledge of the way of salvation are alike called a man's oranga.

Notwithstanding these defects, arising from a limited vocabulary, there are points of beautiful precision in which the New Zealand language will stand comparison with those of Greece and Rome. This remark more particularly refers to the pronouns, of which an example, with explanations, shall now be given.

THE LANGUAGE.

Declension of the Personal Pronoun Hau – I.

Hau – I. 16

Singular.

Dual.

Plural.

N. Ahau .... I

Taua
Maua ....... We two

Tatou
Matou ....... We

G. Naku

Na taua

Na tatou

Noku

No taua

No tatou

Aku ..... 0f me

A taua .... Of us two

A tatou

Oku

O taua

0 tatou

Na maua

Na matou .... Of us

No maua

No matou

A maua

A matou

0 maua

0 matou

D. Ki a hau

Ki a taua

Ki a tatou

Maku .... To or for me

Ma taua

Ma tatou

Moku

Mo taua .... To or for us two

Mo tatou .... To or for us

Ki a maua

Ki a matou

Ma maua

Ma matou

Mo maua

Mo matou

A. I a hau.... Me

I a taua .... Us two

I a tatou ... Us

I a maua

I a matou

V. E a hau ... O I

E taua .... O we two

E tatou ..... 0 we.

Ab. I a hau ... By me

I a taua

I a tatou

E a hau

E taua ... By us two

E tatou ... By us

I a maua

I a matou

E maua

B matou

The dual number, although not used in the English language, nor found in the Greek of the New Testament, is well known as giving precision to the copious and euphonious language of ancient Greece. But an examination of the above pronoun will discover a degree of nicety far exceeding that which is secured by the dual alone.

THE LANGUAGE.

It will be readily seen that there is a change of the initial letter throughout the dual and plural numbers. Thus, in the nominative, we have taua and maua in the dual, and tatou and matou in the plural. This change of the initial is not arbitrary, but conveys an important distinction: as it defines whether the person spoken to is or is not included in the sense of the sentence. If I am sharing a house with a brother Missionary, and wish to point it out to you, I should say, "Tenei ano to maua ware," This is our (two's) house; meaning the house of my brother Missionary with myself. Had I said, "Tenei ano to taua ware," it would mean that the house was mine and yours, and not refer at all to any third person. So, "Taua ka haere" is, Let us two go; inviting you to go with me: but, "Ka haere maua" We two are going, tells you that I am about to start with some other person. The same with the plural. Tatou signifies myself with others, including yourself to whom I am speaking: matou myself and others, without you. The dual taua and maua are sometimes used for tatou and matou. A chief may say of himself and troops, "Ka haere maua," We two are going; but here it is evident that the principle of the dual is not lost, "troops" being regarded in unity as a singular noun of multitude.

Again, in the genitive and dative, a change may be observed in the prefixed particle: which is either na or no, or, dropping the consonant, it becomes a or o. To know precisely all the distinctions implied by this change of vowels, requires an accurate and extensive knowledge of the language. One or two examples

THE LANGUAGE.

will serve for present illustration; premising that the use or omission of the consonant has reference to the noun as singular or plural. The question, "Whose is this garment?" would be answered, "Noku," (mine); but the reply to "Whose are these garments? would be "Oku" (mine). The use of o or a before certain nouns, as it appears to be somewhat arbitrary, can only be thoroughly learned by close observation, and a good memory. Speaking, for example, of clothes or dwelling as mine, o must always be used: while the possession of any kind of food demands an a. "These clothes are ours," would be "No matou enei kakahu." "These potatoes are ours," would be, "Na matou enei kapana." But there is a further distinction in reference to the noun, as simply possessed, or as acted upon, which cannot be said to be arbitrary, since we are merely informed by the o that the thing spoken of belongs to the person speaking; but the a tells us that he made it. If I see a new canoe lying on the beach, and ask, "Nowai tenei waka?" "Whose canoe is this?" – "No matou," (ours,) tells me that it belongs to my informant's party; but "Na matou." would give me further to understand that they had just completed it. Strange mistakes may sometimes arise by confounding the o and a. Suppose a party of natives have a pig baking in their oven, and I ask concerning some kumaras which are lying on the ground, "Me pehea enei kumara, hei kinake pea mo te poaka?" "What about these kumaras, are they perhaps a relish for (or to eat with) the pig?" This would be correct. But if I had inadvertently said, "ma te poaka," they would

THE LANGUAGE.

all have laughed at me for asking if the kumaras were for the pig in the oven to eat. The precise distinction between the o and a, except in some cases, is not so much kept up by the Ngapuhis as by the Waikato and other southern tribes; and even among them, if you want perfect correctness, you must listen to the chiefs when engaged in important narration, or when pacing a speech in true native style.

The vocative of the first person is another peculiarity. It is used when any one tells another of a third person calling to him. Wiremu calls out to Tamati, "E Tamati." Tamati going to relate this to Hoani will not repeat the call of Wiremu, and give his own name in the vocative, but will say that Wiremu called out "E hau.." There is also a vocative of the third person which is often used in place of the second person. To call the attention of another it is quite proper, instead of saying "E koe," (O thou,) to address him, "E ia," (O he.)

Of the verbs, which are by no means complex, I will only mention the singular conversion of an English noun into a New Zealand verb. The way in which an imported word finds its way into the native language is by the nearest approach to the sound which those who first hear it happen to make; it being remembered that some of our consonants are never used, and that every New Zealand word must end with a vowel. William, becomes Wiremu, – a watch, wati, – a horse, hoaho, – and victory, (for which, strange to say, a fighting people have no word,) is converted into wikitoria, the name also of the queen of Great Britain. Trowsers, on their introduction,

EXCURSION UP THE WAIKATO.

were called tarautete. This word is changed into a verb by adding the imperative termination tia: and "Tarautetetia" is sufficient to inform my bare-legged attendant that I wish him to appear a little smarter than usual, by putting on his trowsers.

To enter here into further particulars respecting the language, would appear tedious and out of place; but a well written grammar, with pertinent and copious illustrations, by some of the Missionaries of the Church Missionary Society, who are most competent to the task, would form an interesting volume not only for the use of colonists, but for the general linguist. I would only add that, there can be no question as to the New Zealand language being a branch of one original language, common to many of the Islands of the Southern Pacific and to the Sandwich groupe. This may be seen by a comparison of the pronoun given above with the declension of Hawaiian pronouns in the Rev. W. Ellis's Appendix to his 'Polynesian Researches;' or by examining the several printed Testaments of Rarotonga, Vavau, &c.

To return to my excursion up the Waikato river. Our course at first lay almost due north. The river is derived from the junction of two considerable streams, which have their sources full a degree, in direct line, southward of the heads, and unite at a point where there is a pa called Ngaruawahia. The deep river then takes a circuitous course, till running among Islands, either thickly wooded or covered with reeds and brushwood, it divides itself into several streams: and then widens out into a large expanse of shallow water, running more northerly than the

CANOE-SAILS.

heads, before it again narrows in and deepens, to empty itself into the waters of the Pacific.

At ten o'clock, A.M., we put into a place called Tauranganui, which, like many other places up the river, is merely resorted to during the planting season. Of the seven or eight natives whom we found here, some expressed a strong desire to have the means of instruction, and two of them repeated tolerably well the answers of the printed catechism which had been left by Mr. Maunsell. While I was engaged talking with them, my lads were busily employed fastening four of their garments together, to serve as a sail. A fresh breeze springing up, our odd looking sail really proved to be no contemptible one.

The ordinary canoe-sails in use among the natives have a very mean appearance; but sometimes they will take the pains to prepare strong and handsome sails, made of the dried split leaf of the flax plant, and decorated with tufts of downy feathers. With boat-sails, the natives are rather too venturesome: as they will make the sheets fast in order to take their ease. I have found it necessary to be peremptory with them on this head, having once been nearly upset in the Bay of Islands by a sudden squall, which caught us with our sheets fast.

As we now passed among richly wooded islands, the river increased in beauty; but we saw only two or three scattered parties of natives: and the lads going ashore to catch eels in the little creeks, and staying longer than I wished or intended, we were obliged to put up, at dusk, at the most convenient place we could find.

NGARUAWAHIA.

Nothing particular occurred the next day in our passage further up the river, except that we passed a picturesque island pa, call Tarahanga, and were joined by two canoes which kept us company till the evening. The country around us was much less wooded than that of the day before, and in the evening the scene suddenly changed to mountainous. Our night quarters were on the opposite side of the river to the hill Taupiri. We had but just pitched the tent on an unsheltered plain, when it began to pour down with rain. The lads tired, and sadly out of temper.

The following morning we reached Ngaruawahia, a pa on the point of land which separates the Horotiu and Waipa branches of the river. The pa did not appear to have a single native in it; the people, we supposed, being up the country attending to their cultivations. When this pa was first visited in 1834 by Missionaries, who were in search of a suitable site for a Mission settlement, the Missionaries pulling towards the pa, were met by nine canoes coming out to meet them; and a mutual salute of musketry was carried on, such as the visitors were heartily glad to have concluded, the balls from the opposite party passing close by them. The natives at that time being at home in their pa, a party of two hundred assembled for service, at the conclusion of which a hundred and twenty others came from places higher up the river, and a hundred and twenty more afterwards assembled.

The main river here takes the name Horotiu, yet still retaining that of Waikato. Our course lay up

OLD WAHAROA.

the Waipa branch, in a southerly direction. At one o'clock P.M., we met a canoe with twelve natives, pulling down the river. They proved to be a part of the Ngatihaua tribe, taking a canoe round to Waharoa, who, they told us, was waiting up the Horotiu with three other canoes.

Waharoa had long been celebrated as a warrior. He was a man of middle stature, with small, well-formed, intelligent features, a grey half-shaven beard, and partially grey hair, neatly cut, with the usual complement of tattoo lines on his face. The expression of his countenance was altogether prepossessing, while his dress, and general deportment, indicated a chief of superior grade, – it may even be said of superior mind. He shewed himself an able tactician in the Rotorua war, which originated in the murder of a near relative, and which was carried ou with determined enmity on both sides, till a peace was brought about. It was now but too evident, by the course that Waharoa was taking, that the treaty of peace, which it was supposed had terminated the protracted contention, had been based on too precarious a condition to be of long duration; for, on the arrival of the fourth canoe, it was his intention to go over to Manukau, to confer with Te Werowero, the principal chief of Waikato, on the movements of the Ngatiwakaaue or Rotorua tribes.

The demon of revenge still seemed to lurk among them. We learned that Messrs. Chapman and Morgan were not gone to Rotorua, as we expected, – that part of Ngatiwakaaue were at Matata, and that a large body of the Rotorua people were at Maketu, rebuild-

NATIVE KARAKIA.

ing the pa. I therefore at once determined to change my destination, and make for Tauranga instead of Rotorua.

It was not till the evening of the first of February, that we finished our canoeing. The part of the river gone over this day was exceedingly winding. In some places the banks were high, the land on the top level for a short distance, and then rising perpendicularly to a higher level, sometimes terminated by background hills.

We put on shore at Te Horo, the site of a large deserted pa, formerly occupied by the Ngatiwatua tribe, who migrated in a body to Manukau. Previous to their migration, they were visited by the Rev. W. Williams and Mr. Hamlin, in 1835, and were then in a very disturbed state. Even while the Missionaries were in the act of conversing with them, they commenced a skirmish, in which two were killed on the spot, and two others mortally wounded. As Mr. Hamlin's account of a karakia, or religious ceremony, performed by those who had been in the skirmish, furnishes a striking illustration of native customs, it shall be given in his own words: – "They assembled in rank, two deep; every man having a blade of coarse grass in each of his hands, which were lifted up as high as he could easily lift them: great care was at the same time observed to have the line regular, with their feet even. The karakia was commenced by a man standing a little out of the line at one end; whom I supposed to be the priest. All the others joined; but it was repeated so fast that I could not understand a word of it. The ceremony

ARRIVAL AT MANGAPOURI.

closed with a short dance: after which each person stooped down, and put his hands before his face, as a person would do in offering up a short ejaculatory prayer; and then each man returned to his house. This, I understand, is the custom of those who consider themselves worsted: but the ceremony ends somewhat differently with those who think that they have gained an advantage over their enemy. This they consider to be a duty that they owe to their god, and which they never think of neglecting; as by the performance of it they expect strength and prosperity for the future." 17

We passed the site of another large vacated pa, called Matakitaki, originally belonging to Waikato nui, and said to have contained five thousand people; but desolated by the northern warrior, Hongi Ika, (known as Shunghee,) at a time when the people had no firearms. Not being able to resist the power of the murderous engines, then, for the first time, brought to bear upon them, they fell an easy prey, and great numbers were slaughtered.

The river now rushing with violence over a sloping bed of stones, so that no paddling could possibly get the canoe up, the lads stripped and jumped into the water, heartily enjoying the sport of towing me up the rapids: which they performed in capital style, and before seven o'clock, p. m., we arrived at Mangapouri.

At the sight of Mangapouri, once occupied as a Mission Station, my feelings of thankfulness for the

OTAWAO,

many journeying mercies thus far experienced, were mingled with melancholy reflections. The garden once rescued from the wilderness had again become a desolate place. By searching, you might find the rose, the hollyhock, the sweet pea, and other well known garden ornaments, still surviving, hidden among the wild shrubs of the wilderness; otherwise not a trace of civilization remained, nor were there any natives living near the spot.

A two hours' walk the next morning, over fern land, nearly level the whole way, brought us to Otawao, a large irregularly built pa, with much cultivation round it. The people here had once been within reach of Missionary visitation, but circumstances had led to the abandonment of all the stations from which they were visited.

Curiosity soon drew a crowd about me, and I found myself under the necessity of taking a public breakfast. Among the natives who gathered round, were Mokorou, one of the principal chiefs, and Horomona, (Solomon,) a blind chief, formerly called Maruhau. After a little desultory conversation, the bell was rung at the request of the people, and about thirty assembled in their chapel, the rest lingering outside. The chapel was a spacious native building, with an enormous pulpit erected in it. Of this pulpit, I afterwards found, the natives were not a little proud. Left to themselves, they had been adopting certain forms of Christian worship as a new superstition; and, notwithstanding all their anxiety for me to stay among them, I found them not much disposed for quiet attention. Having spoken to them

THE HAHUNGA, OR FEAST.

in the chapel, they again gathered round me for conversation, and both Mokorou and Horomona made speeches of lamentation on their having been left by the Missionaries. Others followed in the same strain, declaring, that if we would but go and live among them, the people would all turn. But Horomona, as well as the rest, honestly avowed that it was by the blankets and other articles of trade their hearts would be turned. Thus conversation continued till half-past twelve, when most of them began to slack off in quest of food.

As I had made up my mind to spend the day among them, I purposed walking over to Rarowera, a neighbouring pa, but hearing that most of the natives were assembled not far from Otawao, I went with some of the people to the spot, where I found an assemblage of about two hundred natives from the two pas. They were met on occasion of a hahunga, or feast on visiting a sick chief. Rangihaka, the invalid, lay in a hut, a short distance from the mob, and I was not permitted to approach him, the space around being tapued. There was an unusual proportion of young women and children. All was a scene of carelessness and confusion, – strolling, lounging, squatting, talking, and firing of muskets. On a large heap of baskets, filled with potatoes, lay fourteen whole baked hogs; and they concluded the hahunga by a number of women laying hold of, and carrying away, every portion of the pile of food, without the slightest ceremony. I managed to get in a word among them, and to chat with some of the chiefs; but as to directing their attention to anything

VISIT TO A SICK CHIEF.

beyond the follies of the day, I found them only inclined to oppose and ridicule.

When persons of distinction in New Zealand are taken ill, and their friends imagine that they will die, they are conveyed to an open shed, and placed under a strong tapu, nothing being allowed them but water. Too often the poor sufferer is literally starved to death. Mr. Fairburn gives the following account of a visit which he and Mr. Morgan paid to Kohirangatira, a sick chief, at Tauru.

"Having heard that Kohirangatira was very ill, I prepared some medicine for him; and, accompanied by Mr. Morgan, started early this morning (June 30, 1834,) for Tauru. Reached the place at one o'clock, and found a dozen natives sitting round two others, who were playing at draughts on a rude board of their own construction. Their draughts-men were cockle-shells, played the round side up by one party, and the reverse by the other. I inquired where the sick chief was. They replied, 'tapued.' I told them we had heard that he was ill, and were come to see him. 'Is the priest with him?' – 'Yes.' I told one of the players, a son of the sick man, to inform them that we wished to see Kohirangatira. He reluctantly rose from his game to convey my message; and soon returned, saying that the tapu was so great he could not be seen; resuming, very coolly, his position at the draught-board. I told him we had come a long distance in the hope of affording his father some relief by medicine that I had brought for the purpose; but now I supposed that I must take the medicine back again, – at the same time shewing a bottle of liniment.

VISIT TO A SICK CHIEF.

I then turned to the two natives who came with us, and said, 'Come, let us go; we are not wanted here.' 'Wait a little,' said the young chief. I replied, 'These young men have come a long distance, and are mate hiakai,' (sick or dead for food.) Several voices immediately called out, 'Make haste, scrape and boil potatoes for the strangers.' The young chief then paid another visit to his father and the priest; and, shortly after, I was invited to advance toward the place where the sick man lay, with the priest close at his elbow. Still, however, I found that we were not to advance nearer than within six yards of the invalid; a line being marked off, as a boundary to all except the tapued, by branches of laurel stuck in the ground around his shed. I spoke to the sick chief; and told him I was sorry I could not assist him with my medicine, which I had brought on purpose to ease his pains, – again exhibiting my former passport, the bottle of liniment. he said something in a low tone to the priest, and then requested us to advance. I held out my hand to shake hands with him; which he deferred doing till he had first placed a leaf of the laurel in the hand I was to take hold of. This ceremony over, I sat on the ground beside him: the old priest in the meanwhile watching every motion. Having asked him some questions about his sickness, I found it to be chronic rheumatism. I prevailed on him to let an old woman, one of the sacred party, rub his ancle with the liniment. The priest wishing to know what the liquid in the bottle was, I handed it to him. He applied it to his nose, and being strong, it brought forth tears

THE HAKARl, OR FEAST.

in abundance; an electric shock could scarcely have surprised him more; while the sick chief and bystanders laughed heartily. I gave the chief some pills, with directions how to take them. One which I gave him while there, he took in his hand, with a leaf placed in the palm as before; then putting his hands behind him, he repeated some words which I could not sufficiently hear to make out, and swallowed the pill." 18

Having spoken of the hahunga, I may here mention the hakari, or native feast of entertainment on extraordinary occasions. The hakari is a business of great importance in its preparation, and, in the giving, rudely magnificent. A stage, or rather a series of stages, sometimes of great height, is formed of poles lashed together. When this is completed, baskets of potatoes, kumaras, &c. are piled upon the stages, till a sort of mis-shapen cone, or massy pyramid of eatables, is formed, which, so soon as all accompanying ceremony is over, is pulled to pieces by every one carrying away his portion.

In June 1835, I was present at a hakari, which, in consequence of the influence of the Missionaries, who had exposed the attendant evils of these meetings, was to be the last held among the Ngapuhis. It was up a small bay at the back of Kororareka. Baskets of food were formed into a great pile by means of the usual support of poles; and a large body of natives had assembled. Some of the people were sitting, without any regard to order, about the pile

THE HAKARI.

of food, while others were employed in getting down the baskets. When the baskets were all down, Heke, a well conducted chief, mounted the scaffolding to hoist a flag, significant of the termination of all hakaris in the Bay of Islands. A slight opposition to the putting up of the flag was made, more for form's sake than any thing else. One of the men went up after Heke, to try and put a stop to his proceedings; and old Warerahi, one of the head chiefs, went off as if offended. Rewa and Moka, Warerahi's brothers, strutted about in cocked hats, which well harmonized with an old military cloak worn by the former. A speech was made by a young chief of the party who gave the feast; and after Moka had replied to it, the ceremony was closed by the receiving party bearing away the loaded baskets, a good portion being set apart for their friends the Missionaries.

A few days before the above mentioned hakari at the Bay of Islands, the natives belonging to the Waimate assembled, for the purpose of holding their annual feast. It had been their custom to bring together a large quantity of kumaras and pigs, to entertain, by special invitation, a neighbouring tribe; and the bones of relations who had died were produced, and great lamentation made over them. The guests, at this time, were the natives of Hokianga. The food consisted of about two thousand bushel baskets of kumaras, and fifty or sixty cooked pigs. According to native custom, this compliment would have been returned by the receiving tribe the next year or the year after; but the people, convinced of the folly of these things, had determined that this feast should

THE HAKARI.

be the last, and that no return should be made by the Hokianga people. The business was concluded without any trouble. As a matter of form, a small flag was hoisted at each extremity of the heap; which extended in a line three hundred yards in length. Appended to the flags were placards, desiring the natives of Hokianga not to make any return for this entertainment; also informing them that from that time the removal of bones was to cease. No bones were exhibited to public view; but the separate families collected their own, respectively, and committed them to their final depository.

Much more spirited and more splendid than either of these, was a feast prepared by Waharoa, at Matamata, for the Tauranga people, in 1837, thus noticed by Rev. A. N. Brown. – "They have collected for the feast, six large albatrosses, nineteen calabashes of shark oil, several tons of fish, principally young sharks, which are esteemed by the natives as a great delicacy, upwards of twenty thousand dried eels, a great quantity of hogs, and baskets of potatoes almost without number." 19

Considering the free and careless use which the natives make of muskets and fowling-pieces on these and other occasions, the rubbish which is sold to them in the shape of guns, and the manner in which they keep them, it is really surprising that frequent accidents do not occur. I once visited, in company with the Rev. W. Williams, a chief whose hand was severely injured by the bursting of his piece. While

OTAWAO PEOPLE.

Mr. Williams was dressing the wound, and conversing with the poor fellow, visitors from different parts kept arriving, firing away, after native fashion, their muskets of condolence, and pouring forth their lamentations on account of his accident. Poor John was glad to be removed to the Waimate, to be set free from their boisterous testimony of regard.

When I got back to Otawao to dinner, the natives again flocked round my tent, and kept me busily engaged in conversation. They were highly gratified at receiving a supply of catechisms, and portions of Scripture. Mokorou came into my tent, and kept me up conversing till a late hour. He begged very hard for some one to go and live among them; pleading, "If you will stay with us, or come constantly backwards and forwards, it will be good for us to listen to you; but if you only come as others have come, and go away directly, we will pay no attention to what you say." It will readily be supposed that it has afforded me sincere gratification since my residence in Van Diemen's Land, to receive a letter from a Missionary dated from this very place, now a Mission station.

I found among the people at Otawao a quarto volume of Scott's Commentary, marked CMS. on the binding, which I recognised as one of the set stolen from the Rev. A. N. Brown, on the occasion which gave rise to the breaking up of the Matamata station. Two volumes of the Commentary, with Donegan's Greek Lexicon, and a few other books, Mr. Brown had recovered; but other works, which the stripping party did not deny having in their pos-

SINGULAR RECEPTION

session, they refused to part with, because they wanted them for cartridge paper. Seeing the volume in good condition, I offered a new striped shirt for it, to restore it to the owner; but the grasping possessor would not be contented without a blanket; which I did not see fit to give him.

The next day being Saturday, the people much wanted me to stay over Sunday; but having made a previous arrangement to be at Maungatautari, we proceeded onward. Passing Rarowera, then three times crossing Mangapiko, a branch of the Waipa river, and on through uncleared woods and swamps, it was five o'clock in the evening when we reached Taumatamu, a village in the Maungatautari district, where we were to stop that night: but I was much disappointed at finding scarcely any natives in the place, the people being absent on some special occasion of meeting among themselves. A young chief named Neke, and a few others, were remaining at the village. We pitched the tent near Neke's house, and I was glad to retire early to rest, being exhausted with the rough journey, and the people appearing very little disposed for conversation.

I had undressed myself, and was snugly wrapped in my blankets, just dozing off into a sleep, when I was suddenly aroused by the voice of Neke, calling out to me, "You there, give me some food." Had I been a stranger to the people, or had I not already experienced the safety of travelling in Missionary character among them, this demand would have appeared alarming from a cannibal; especially as I had been forewarned at Manukau, that the Maungatautari

AT MAUNGATAUTARI.

tribes were a troublesome set. However, I told Neke that I was in bed, and could not rise for him; as I had no food in the tent but a few potatoes, with which he himself had supplied us. But this did not content him. His tone grew sharp and angry: – "What business have you to come here, putting up your house in my place? Is this the spot on which you were born? Get up immediately: light your candle, and give me some food." Expostulation was of no avail, he continued teazing and threatening till I said, "Well, if you will persist in this behaviour, I will get up, take down the tent, pack up my things, and remove to some other place where we shall be better treated." This subdued him. His angry tone subsided into a murmur; and presently he came to the side of the tent, and in a softened voice asked me where I had left my books; whether I had not given them all to Ngatiruru, – the people of Otawao and Rarowera. I said it was true I had given most of my books to Ngatiruru, but that I had one in reserve for him. With this he seemed perfectly satisfied, and civilly concluded by extinguishing the fire which was still burning outside, "Lest," as he said, "the tent should be consumed." In the morning, I found out that his most uncouth and angry demand for food was entirely figurative, and that he had expected me to jump into a comprehension of his figure without having the slightest clue. The fact was, he felt jealous, and a good deal piqued, because he gathered from my lads that all my books had been distributed among another tribe. The thing wanted was not food for the body, but a book.

FIGURATIVE LANGUAGE.

The New Zealanders delight in figurative language, in proverbs, and in unconnected half-expressed sentences. Their speeches, when flourishing at a taki, (the true New Zealand oration,) so abound in figures, and are so profusely elliptical, that it requires not only a bright genius to enter at once into their similies: but sometimes a good share of local knowledge of their history and chronology, fully to supply the nine-tenths left understood. Some, therefore, even of the natives themselves, do not fully comprehend the oration; while a European, who is otherwise well acquainted with the language, will be under the necessity of guessing a great part of the meaning. Sometimes their similies are apt and expressive. When I was out with Mr. Kemp at Wangaroa, Kepa, a well disposed chief, thus addressed the people: – "My friends, your ears have become sour with hearing me; but I told you the sugar would come: now this, (pointing to us,) this is the sugar." One man of the company said his throat was too dry to speak of the things of God. Another compared a good heart, or a bad heart, to a good or bad canoe. Mr. Puckey, once inquiring of a native how he felt, received for answer, – "The Holy Spirit has begun to dig at the top of my heart, but works downwards very slowly. He seems to stand in need of a spade, that he may more effectually work down to the many roots which are there. Sometimes there is a great dust in my heart." 20 But the most comprehensive and expressive answer I ever received, was from a remarkably taciturn

VILLAGE CONGREGATION.

chief. A party had been to attack the pa. "How many men were there?" I asked. The simple and emphatic reply, from the manner in which it was given, I shall never forget. Not a syllable was uttered; but a handful of sand significantly taken up, and poured out, told the tale; as though he had said, "Their number is as the sand of the sea, which cannot be numbered for multitude."

In the morning, after service with our little party, Neke accompanied me to visit some of the villages around. The first party we met with numbered only eight. With them we had a few minutes' conversation, and then, proceeding on over a bad uncleared road, we came to a small village, where I was surprised and delighted to find, in this morally desolate wilderness, upwards of thirty people assembled in an orderly manner for Sabbath service, – not as a set thing, to meet a Missionary, for they could not have dreamed that they should see one, – but as a regularly adopted custom among themselves. Ngaremu, an interesting looking young man, was just standing up to give out a hymn as we came up. They sang. He then passed the book on to me, that I might address them; and the people sat in profound silence, while I spoke to them, and conducted themselves in a most orderly manner during prayers. Of books they were very destitute, and it was not in my power to supply them. Their cry was the same as in almost every place we staid at, – Books, books, "E mate ana matou i te pukapuka kore," We are ill (or dead) for want of books. In the evening eighteen assembled at Taumatamu. They urged me to stay and live among them.

FROM MAUNGATAUTARI

Our road from Maungatautari lay over short and frequent hills, taking a circuitous sweep in order to make for the only crossing place over the Horotiu. Approaching the river, the land is sandy and barren, and the lay of the country singular. The banks of the river are abruptly steep. The land above is an extensive level; but bounded by another perpendicular ascent to a still higher level, and again backed in a similar manner, so as to form three, and in some places four, gigantic terraces, rising one above another; and each side of the river corresponding. A slight, and rather perilous bridge, of a tree or two, had been thrown across at a place where the river ran deep and with great rapidity. The bridge safely passed, we had not proceeded far before we opened suddenly upon an immense chasm in the sand hills. As our road lay across the deep sand valley which the chasm opened to us, we descended, and found manifest monuments of some amazing convulsion which had sunk a large portion of land many feet below the original surface. The cleft hills on each side rising to a height of ninety or a hundred feet, were composed of pumice-stone, in small rounded pieces, embedded in a mass of sand: and there was a scanty stream of fresh water running through the sandy bottom. Hence we ascended to an extensive plain; and in the afternoon reached Hinuwera.

The principal natives of Hinuwera were living in a large cave, under a huge overhanging mass of rock or indurated pumice-stone. To their plantations, on the level far above their heads, I had to ascend by means of a tree. Two or three of the people kept

TO MATAMATA.

me busily employed answering curious questions on the meaning of such words as Scorpion, Victory, &c., found in our translation of the Scriptures, but out of the range of their conceptions. Coming down again to the lads, expecting to see our dinner ready, I found them all comfortably stretched out, fast asleep, – no preparation for food; not even a potato cooked for themselves. But I was under the necessity of hurrying them off.

Our road continued over another sunk level of great extent, for the most part swampy, lying between two long ranges of basaltic cliffs. The country between Maungatautari and Matamata is well worthy the researches of a geologist. Finding it impracticable to reach Matamata before night, we brought up at Waitoa, the only place where we were likely to find-wood and water.

By eight o'clock the next morning we were at Matamata, which was once a promising Mission station, but was abandoned in consequence of a daring act of plunder, already alluded to, committed during the long continued Rotorua war. The two houses once occupied by the Missionaries were still standing; but the gardens were almost as much overgrown as those at Mangapouri. After getting a dry change of clothing, for we had been thoroughly drenched with the rain, I found a number of natives assembled in Mr. Brown's old sitting-room. Before I could attempt to get breakfast, they came upon me with a multitude of questions, to some of which I was puzzled to find an answer. One man looked me very hard in the face, and said, "Te toki, te toki, he aha

STRANGE EMBLEMS.

te toki?" – The axe, the axe, what is the axe? I said, "We all know what an axe is; but I don't understand your meaning:" for I judged from his earnestness and solemnity, that there was a hidden meaning which he expected me to catch. "Te pikaka!" he rejoined. Te pikaka! I thought; what can that be? Now, the word so sounded like peacock, that by way of explanation, I said, "A peacock is a bird." No; it was still "Te pikaka!" At length I recollected that pikaka must be a pickaxe; but still was as far from his real drift as before. When I begged an explanation, he said, "Is not an axe easily broken?" – "Yes." – "That is an emblem of earthly things; but the pickaxe!" – "And what of the pickaxe?" – "The pickaxe can never be broken; that signifies heavenly things." Whatever importance or sacredness might be attached, in the poor fellow's mind, to the Word of God, in which he had been partially instructed, it was evident he regarded with equal, if not superior reverence, the homely pickaxe, looking upon it as a visible representative of eternal blessings. This he had been taught by Daniel, a native from Wangaroa, an upstart teacher of religion, who had been misleading the people here and elsewhere, by filling their heads with the veriest nonsense. In this way many of the natives employ what little knowledge they possess; not in applying it to useful practice, but amusing and often deceiving themselves by turning everything into figures and fancies of their own invention; and then they expect, that by the repetition of a catch-word or two, you must at once comprehend all their intention, and thread the labyrinth,

MATAMATA NATIVES.

which they have so ingeniously fabricated. This is quite in keeping with their pure native taki, which abounds in highly figurative, and strangely elliptical language: so that it is not an unusual thing to find very few besides the speaker, who can thoroughly unravel the whole meaning. I told the man he was under a mistake about the pickaxe, and advised him rather to listen to the plain language of the New Testament than to the emblematical notions of ignorant natives. At last I was permitted to take breakfast, and went over to see the pa. A mob of children gathered about me, and on reaching the pa, which was thickly inhabited, curiosity soon drew a crowd of people together. Pohepohe, the head chief, was very civil, and quietly sat to have a sketch taken of him.

At the back of the pa there were many children of both sexes bathing in the river. I could not but deeply regret the necessity of abandoning a place where there was formerly one of the best attended and most flourishing Mission schools in the Island. But it is sometimes extremely difficult to judge what can best be done for the people. In the evening, I met as many as a hundred natives in their chapel, many others sitting round the door outside; and, on returning to the house, twenty or thirty voluntarily met together with me, for Bible class exercises: some of them exercising me pretty sharply, with very knotty questions. In the midst of all their ignorance and their erroneous interpretations, I never met with more striking instances of inquisitiveness, and eagerness to learn. Some of them appeared to have acquired an appetite for knowledge which nothing else

THE GREAT SWAMP.

would satisfy. It was highly gratifying to see a son of the blood-thirsty Waharoa, a fine, clever, active young man, named Tarapipipi, one of the most forward in knowledge and most desirous to know. In the absence of Missionaries he used to take the lead in all school matters.

In the morning we were early on the move, and soon had to enter the famous Matamata swamp, called Mangapouri. Our usual method of crossing these swamps, was on the back or shoulders of a sturdy native, which mode of travelling the natives call pikau; but sometimes the extent of swampy ground rendered it necessary to free our friends entirely of their burden, and, stripping off shoe and stocking, to go through after their fashion. Thus it was with Mangapouri; but when I had walked barefoot half through, at times knee-deep in mud and water, then treading down the korari, and trying to keep out of the worst, till I found it painful to my feet, and was glad to get into the water again: the lads, who were out of sight, and had without difficulty reached the end of the swamp, commissioned one of their number to come back for me, and I was carried over the rest, to expedite our movements.

Crossing a swamp with which you are unacquainted requires great caution; but the natives generally know well the sound crossing places. Paukena, on one occasion, sank up to his middle when pikauing me over; but it was in a part of the country strange to him. Travelling in another part with two Missionary companions, we were returning home by a way which very few of our attendant natives knew, when we dis-

THE THAMES.

covered that we must pass through several swamps. It was a dismal, black, pouring night, and no place near, where we could stop for shelter. The darkness was so great that nothing but audible calls one to another kept us from straying wide of our leader; yet we all passed safely through.

Leaving the Matamata swamp, we soon reached the Waiho, called by Europeans the Thames river: this being a narrow part of the river, thirty miles or more from the Frith. The Frith of Thames is now well known, from Waitamata, or Auckland, being the seat of the Colonial Government. The entrance to the narrow part of the river is over an extensive mud bank, with scarcely two fathoms water on the top of tide. To the right of the entrance is a vast korari or flax swamp, which used to supply the raw material collected for exportation in this part of the country. On the same side the banks of the river are covered with dingy mangroves, while on the other side is a beautiful range of verdant hills. Safe anchorage for small craft is found off Kupu, just within the narrows. The course of the river, like that of most New Zealand streams, is winding. From the depth of the channel, and strength of the current at the part we were crossing, it was as much as I could do to get through on one of the men's shoulders.

We then reached the foot of the Wairere, where there is a noble fall of water, bursting from a height of several hundred feet, and losing itself among the thick foliage with which the high ridge of hills is thickly covered. Our ascent was long and steep: and as we gained the summit, the toil of ascending

WAIRERE WATERFALL. – – TAURANGA,

was not repaid by the prospect, which was little else than one unbroken flat. Near the top of the ascent we entered a wood, and I endeavoured to beat the thicket to obtain a sight of the whole fall. After descending a steep bank, I found myself on the edge of a perpendicular declivity, the bottom of which was totally hid by branching foliage. It would have been impossible to descend, except by dropping from tree to tree, which I felt no inclination to try, and therefore contented myself with climbing one that was overhanging almost horizontally, whence I could see more of the fall than from any other attainable position; but could not get a sight of its base.

Having previously sent a despatch forward to let the Tauranga Missionaries know of our arrival, a boat was ready for us at the Tepuna landing place, when we reached it by eight o'clock in the evening. In another two hours I was comfortably seated at the supper table with our good friends at the Papa.

16 This form of the declension is given from a grammar prepared by the Rev. W. Williams, of the Church Mission.

17 'Church Missionary Record,' December 1836.

18 'Church Missionary Record,' December 1836.

19 'Church Missionary Record,' June 1838.

20 'Missionary Register,' October 1836.

CHAPTER VI

CHAPTER VI.

Tauranga and Rotorua.

TAURANGA STATION AND HARBOUR – THE PAPA – TONGA CHIEF AND FIJIANS – -INLAND JOURNEY TO ROTORUA – -METHOD OF OBTAINING FIRE – -THE KAREAO – -NIGHT TRAVELLING – -AWAHO – -FULL CANOE – -ARRIVAL AT MOKOIA – -GENERAL DESCRIPTION OF ROTORUA – -BOILING SPRINGS – -CRUEL USE OF THEM – -ACCIDENTS – -SINGULAR WARM BATHS – -OINEMUTU SPRINGS – NATURAL HOT HOUSES – -SULPHUR – -SOIL – -THE LAKES – -THE MISSION HOUSE AT MOKOIA – -OINEMUTU PA AND PEOPLE – -WAR CANOES – -CARVINGS – -THE PATAKA – -LAUGHING PROPENSITIES AND CRYING PRACTICES – -SPRINGS NEAR THE PA – -ROTOITI LAKE – -HILL PAS – -THE MORERE – -PATEKO – -PROVISION STORES – -BRIMSTONE VALLEY – MORE HOT SPRINGS – WHITE ISLAND – -A SUNDAY ROUND THE LAKE – -REPULSE AT THE KAUAKAUA – -MISSIONARY SUCCESS AT EAST CAPE – -UNDEFINED BOUNDARIES – -RETURN TO TAURANGA.

In the affairs of Tauranga I felt particularly interested, having been engaged in 1835-6 in the formation of the Mission settlement there. When we left the station, all Missionary work was suspended, in consequence of the breaking out of the Rotorua war, and the fall of Maketu and the Tumu. After many months' interruption, affairs began to resume their former tranquil aspect, and I now (1838) found every appearance of promising advancement. There were three comfortable rush dwellings for the Missionaries, and a new rush chapel, with a good portion of ground enclosed around them. Besides which, increased encroachments appeared to have been made on the

TAURANGA HARBOUR.

mental and moral wilderness. The natives in the school had made gratifying progress, and the hearts of the Missionaries had been cheered by the hopefully advancing condition of a few. With old Tahuhu, of whom mention has already been made, 21 I was much pleased; and Peka, the petty chief of the Papa, gave me a cordial greeting, as one "who lighted the first Mission fire at Tauranga."

The harbours of Tauranga and Katikati may be regarded as parts of one inland sea, which is divided off from the main by a narrow indented island, fifteen or sixteen miles in length. One extremity of which island is a long flat, forming the western head of the Tauranga entrance; the other extremity, a much longer flat, forming one of the heads of Katikati. There is often a dangerous sea between Tauranga and Katikati, occasioned by the conflux of rivers and meeting of tides; but the harbour of Tauranga itself is pretty quiet and secure. The eastern head of the Tauranga entrance is formed by Maunganui, (great mountain,) a steep and solitary hill, rising abruptly from a level tongue of land, and serving as a landmark to vessels off the coast. The entrance itself is narrow, and the harbour shoaly. The general appearance of the country, as you enter, is that of an uninteresting flat; and we found the land around the Papa so extremely destitute of wood, that our supply of fuel and fencing was usually brought by canoes from other parts, and purchased from the natives.

THE TONGA CHIEF.

Te Papa was the name of a pa, of which only the trenches and embankments remained, situated on a point of land at the entrance of the Kopurererua river. A spot not far from the old pa was selected as most eligible for a Mission settlement, being within convenient reach by boat of the two principal pas, – Otumoetai, said to contain the hundred natives, and Maungatapu, three hundred.

At Tauranga I learned that the report of the rebuilding of Maketu was perfectly correct, and moreover, that the Tumu was to be rebuilt also; but it was not true that Messrs. Chapman and Morgan had been detained; for we found that they, with their wives, had been allowed peaceably to proceed on to their station at Rotorua.

While on my visit to the Papa, the "Jess," Capt. Dillon, was at anchor in the harbour, having on board an interesting Tonga chief, named Tubou Toutai, and nine natives of the Fiji Islands. Tubou spent more than a day with us on shore. He was a man of dignified person, and intelligent countenance; and in manners very superior to the New Zealanders, behaving even with politeness at the dinner table. The name of Tubou is known as connected with one of the first families in Tonga. Mr. Marriner, the hero of "Marriner's Tonga Islands," lived with Tubou's father. When with us, his dress was exceedingly simple, being only a tapa cloth, slightly figured, fastened round his loins, and hanging down so as nearly to cover his feet; from the loins upward, being entirely uncovered. His head-dress consisted of an immense globular mass of frizzled hair, with a

FIJIANS.

long white beaten cloth, as thin as muslin, tastily fastened as a band above the forehead, so as to leave its fringed scarf-like ends floating behind in the wind; or, the same cloth covering the globe of hair, so as to appear like a large turban. Braids of his own hair were hanging from the right ear over the shoulder: and he carried with him a well formed war club, of a heavy mahogany-coloured wood. When Capt. Dillon met with Tubou, he was staying with another Tongese at the Fiji Islands, and expressing a wish to visit other countries, he was taken on board the Jess, the other accompanying him as a servant. They had left the Fiji Islands, and were out at sea, when they felt in with a canoe manned by Fijians, – eight men and a little boy, – who had been driven out to sea by contrary winds and were in distress. These were the people now on board the Jess, and whom I went with the Papa Missionaries to visit. We found them almost entirely destitute of covering, and suffering greatly from change of climate. The hair of most of their heads was dyed red with some native preparation, and was more or less woolly. The poor shivering fellows by way of returning thanks for some blankets which we took them, all clapped their hands in a solemn and regular manner, finishing off their singular thanksgiving with a low murmuring noise. They afterwards gave us a specimen of their national singing, which certainly had more of melody in it than the ordinary singing of the New Zealanders. They commenced in a low tone; the young man who seemed to lead the air striking his thighs with both hands, the rest clapping their hands to beat time;

ROAD TO ROTORUA.

and two of the party giving, occasionally, a loud burst of really good bass. A spherical vessel of brown ware, with a bottle neck, and having the upper part raised into a pattern and glazed, was shewn us as a sample of their pottery.

Hearing of an opportunity of returning by sea to the Bay of Islands in about a fortnight, I determined to employ the interval in a visit to Rotorua; and accordingly, on the 13th of February, I left Tauranga about noon for an inland journey.

The long, straight, level road, commenced in 1835, was now much overgrown, but still, for a New Zealand road, we found it comparatively easy travelling. When this road was clearing, and had extended to a distance of nearly four miles, the natives bitterly complained of its tedious straightness. The winding of the native paths through fern or brushwood adds greatly to the length of a journey; yet the natives declared that our road made their knees ache, the legs being much relieved by constantly turning about.

An insignificant rise or two, and a short swamp, were the only breaks in the level for several miles. We then came suddenly upon a wild broken country, whence we descended into a deep wooded dell, with a stream of water running through it: where we took up our quarters for the night. All the trees and broken branches having been saturated by the rain, which poured down while I was waiting at Tauranga, we had some difficulty ia procuring fire; as all my lucifers were expended.

In dry weather the obtaining of fire is an easy process to a native. A piece of suitable wood being

MODE OF OBTAINING FIRE.

procured, it is held firmly down; while, with the pointed end of a smaller piece, rubbed briskly backwards and forwards, a groove is made in it. The wood dust caused by the friction is then gathered up to one end of the groove, and a sharp rubbing with the pointed stick is repeated till smoke is seen. A careful blowing will now raise sufficient fire to set light to tinder or dry litter. Thus the people, in journeying through a wood, are at no loss to light their pipes, or to obtain a fire for cooking. They commonly carry tinder-boxes with them, some of which are curiously carved; and sometimes they will make use of a large dry fungus, the inner substance of which will retain a mouldering fire for many hours.

Passing, the next morning early, through thick fern and underwood, I was soon wetted to the skin with the heavy dew. In rather more than an hour we entered the wood, through which lies the main part of the road to Rotorua, and at the first cleared place we stopped for breakfast. The path through the wood was much entangled by the Kareao, (ripogonum parviflorum,) well known to every traveller in an uncleared New Zealand forest. Its long flexible stems, hanging from tree to tree, and crossing in all directions, perpetually puts you in jeopardy, either of a trip up by the heels, or of being caught by the neck. In the wood we observed remarkably fine rata and tanekaha trees.

A few steep ascents and descents brought us, towards evening, to the Mangorewa river, which runs over a solid bed of flat stone, the sides in some places being as straight and regular as if artificially cut.

WOOD TRAVELLING.

The banks of the river are a solid stone pavement, irregularly broken by cracks and fissures, and in some places worn into circular cavities, which were filled with loose stones and water. It was now coming on dusk; but I resolved to keep on, though it was impossible to ascertain from the natives how far we were from Rotorua. More than once I had caught them describing a road as longer or shorter, to suit their own convenience or inclination. It grew at length quite dark, save here and there the glimmer of a glow-worm, or a pale line of light from some solitary piece of phosphorescent stick. One of the sticks which Paukena picked up and carried before us, served for a while, as a faint guide to our path; but when we could no longer discern any track, and were in danger of falling into unseen holes, we thought it best to put up with such night quarters as we could find; where, wrapped in blankets by the side of our fire, I found the refreshment of a sound night's rest.

We were on the move soon after five the next morning, as I hoped to breakfast with my esteemed friend Mr. Chapman. Exceedingly weary with our rough journey, I longed somewhat impatiently to be out of the wood; but, to my great disappointment, when we did leave it, we exchanged it for a road that was ten times more fatiguing, and which made me heartily wish for wood travelling again. Thus often in life do we impatiently long to be delivered from present troubles. Anything would seem better than the state we are in. Yet when the change comes, and deliverance is granted, we find ourselves worse off than before. Happy they who patiently make

ARRIVAL AT MOKOIA.

the best of every trial, thankfully acknowledging the hand of the Lord, and leaning upon him for support in it. Besides the exhaustion of beating through entangled fern of an immense height, we had the benefit of a thorough soaking from the heavy dew. Happily our trouble was not of long duration: we passed through another short wood, and then entered upon open country, with an excellent road and the Rotorua lake before us. We soon reached Awaho, one of the pas on the margin of the lake.

At the pa we found only one canoe for the accommodation of our party; and that canoe was instantly filled almost to sinking by some of the people, who had flocked round us, and were anxious to get a piece of tobacco for pulling us across. It was with some difficulty they were convinced of the unreasonableness of filling the canoe before their passengers got into it. Some were persuaded to come out, but I was still obliged to urge others to leave, and when at length we did push off from the pa, the canoe was so low in the water, that the natives on shore gave us a comfortable parting assurance that we must inevitably be upset. In about an hour however, we safely reached Mokoia, the Island on which the Missionaries were living.

I had often desired to see Rotorua, having heard much of its hot springs, and of the genuine native character of the people. Mr. Chapman had kindly furnished me, in writing, with much interesting information relative to the district. Of which information I shall avail myself before passing on to the more immediate results of personal observation. Some

ROTORUA.

of the particulars communicated were fully verified during my stay at the place: the rest refer to a greater extent of country than I was able to visit.

Rotorua, the district so called from the name of the lake, is an almost perfect amphitheatre, with a lake, of about seven miles across, covering its area. Mokoia Island, about two and a half miles in circumference, and of majestic height, rears its head proudly from near the centre of the lake, and gives finish to the landscape from whatever point it may be viewed. The waters of the lake are wrought into so dangerous a sea by a gale of wind, that it is unsafe for any but the largest sized row-boats to venture out during its continuance, except along the weather shore. The ground round the lake is generally low, rising gradually, and terminating in mountainous hills: whose tops alone, with few exceptions, are now covered with wood; though there are indications that the whole country, down to the margin of the lake, was once wooded. In a southerly direction, and rising high over the nearest hills are mountains of picturesque form, which are occasionally tipped with snow. The varying light and shade in showery weather, when the sun is partially shining, produce an indescribable effect, while volumes of steam, rising from the hot springs, especially in calm weather, strangely obscure the beauty of the scenery.

On the Oinemutu side of the lake, the boiling springs are very numerous, varying in character and size; but all, in warm and damp seasons, sending forth volumes of steam, which, from the larger caldrons, rise up in calm weather to a great height,

THE BOILING SPRINGS

Some of the springs throw up a body of water, causing a continued running stream; others only boil over in warm still weather; while it may be observed that a very cold dry southerly wind will so lower the temperature of some of them, that you may bear to keep your hand in the water, which also sinks down eighteen inches below the boiling-over mark, and becomes quiescent. Others are always boiling: some with so much violence that the water throws itself out for several feet. All are more or less acted on by the weather; but the great change which takes place in some, with change of temperature, is a phenomenon worthy the enquiry of the scientific. Most of the springs are, to a great degree, sulphurous, or strongly impregnated with sulphuric acid. Some leave an aluminous deposit; and others are so powerfully alkaline, that flannel may be washed in them, with a slight appearance of lather, without soap, One large spring is so exceedingly soft, that the hands may, with great comfort, be washed in it, using very little soap. The air around the springs is strongly infected with an unpleasant smell, especially when the water is most sulphurous. Slight risings of bituminous matter may sometimes be faintly perceived, expanding with prismatic colours to the size of a crown piece, and then disappearing; but the water is never so covered as to give a distinct bituminous character to the pools. There are some pits, or caldrons where pipe clay in a muddy state is always boiling up; forming numerous rings, which, appearing and disappearing, running into each other, and always in motion, produce a very singular effect.

OF ROTORUA.

The natives say that the boiling springs in days of yore were made instruments of cruelty. Enemies were thrown alive into them; and slaves who had become useless by sickness, and of whom their masters were tired, were thus horribly got rid of. A recent instance of this inhuman exercise of arbitrary power, came within the range of Mr. Chapman's own observation. To save all further trouble concerning the bodies of such slaves as died a natural death, they used to throw them into these terrific pits, some of which are full twenty feet deep.

Children are sometimes scalded to death, by falling into the boiling water: and sad accidents are of common occurrence among the people, through the earth giving way beneath them, and letting them down into the boiling mud below. If they sink up to the middle in hot mud it is seldom they recover; but cases, out of the reach of native hope, have been effectually cured by constantly dredging with flour. So evident and striking were these cures, that, during the war, the natives, finding flour in the store of an Englishman, in a pa which they took and plundered, many carried their portion home, for curing scalds; and it was afterwards used for that purpose.

Some of the springs are of such a temperature as to form a perpetual warm bath. In these, men, women, and children crowd together, regardless of all decency, chatting as they sit almost up to their chins in warm water; smoking their pipes, and taking their food as if they were on dry land. Mr. Chapman has seen them, in bitter cold and rainy seasons, take off and roll up their garments, to go and sit in the

SPRINGS AT THE PA.

bath till they acquired sufficient warmth; when they would come out, wrap their single garments (perhaps half wet) about them, and sit down, or pursue their journey, without using the slightest precautionary measures. Yet it is a rare occurrence for them to take cold; although the water is generally warmer than would be quite comfortable to a European warm-bather. The people will often sit in these warm baths three or four hours at a time; and occasionally, in cold days of idleness, they will remain the whole day in the water, having food brought to them, and fire to light their pipes.

Oinemutu, the largest of the Rotorua pas, is situated on a peninsular projection, which may be said to be the very seat of the principal boiling springs. The houses of the natives stand on ground which is almost everywhere warm, and in some places hot: and the springs at their doors, or just at hand, serve as ever-boiling pots, in which they easily cook their food. Indian corn has been seen, placed with care in a calabash, quietly stewing in a still corner: and potatoes or kumaras are readily let into or drawn out of the boiling water, by means of baskets constructed for that purpose. From some of the springs there flow small running streams, of steaming, scalding water, which make travelling awkward. Slight scalds are too frequent to be noticed, and it is surprising that the children at all escape severe and even fatal scaldings.

If you go into the houses erected on warm spots, after the doors and windows, or apertures so called, have been shut, you are instantly reminded of the

NATURAL HOT-HOUSES.

highest temperature of English hot-houses. This warmth is both grateful and useful to the natives, particularly in the winter season. Early in the spring, they place their kumaras in baskets, in these natural hot-houses, leaving them for a month or six weeks to grow out. The weather by that time being sufficiently warm to allow of their being planted out in prepared beds, the plants are then put into the ground in rows, and sheltered from the winds and morning frosts, by broom twigs, about three feet long, placed upright, so as to form a screen along the rows. In removing the kumaras, great care is taken not to injure the young shoots. By this method they gain a month or six weeks in the growth of the plant, the losing of which time would so shorten its summer advantages, as frequently to prevent its coming to perfection. The kumaras grown in the neighbourhood of the hot springs are very fine in quality and flavour. They seem to grow best in a soil almost entirely composed of pumice-stone sand, no kind of manure being used, except early turning in the grass and weeds of the previous year's fallow.

Many remains are to be seen of the hot springs of former days, all indicating a great extent of subterranean fire, or of plutonic action. Earthquakes now and then occur. The native account of them is, that "The high fences shake, and move from one side to the other, for a short time, with a strong tremulous motion."

The specimens of sulphur chrystals from some of the springs, are exquisitely beautiful; but so delicate, that their beauty is not easily preserved: as, with

ROTORUA DISTRICT.

the greatest care in removing, you cannot avoid breaking many of the finest chrystals; and, in a measure, they all lose their vivid glow of freshness.

Upon the island in the middle of the lake there are two springs; one only rather warm, the other just too hot to allow of the hand being held in it. From the bed of the hotter spring of the two, you may turn up small smooth stones, which are completely bronzed, being apparently covered with a thin evanescent coat of sulphuret of iron.

The soil at Rotorua, and for many miles around, is generally of a pumice character, the appearance of barrenness increasing as you recede from the woods, till the land assumes the aspect of the completest sterility. The first Missionary house, which was destroyed during the protracted war, stood upon a spot that might have been cleared centuries ago. On clearing away for a foundation, the pumice below the first stratum was found of so light a nature that a long iron rod could, with perfect ease, be thrust into it, without meeting with any obstruction. Mr. Chapman, on digging down to form a rua, or potato store, in a spot where probably the hand of man had never disturbed the soil, found a thin stratum of cockle-shells, exactly such as are found in great quantities in the lake. Speaking with the natives on the subject, they wanted to persuade him that a hole had been dug and the shells placed there; but when shewn that they were perfect bivalves, the upper and under shells preserved in their respective pairs, and that the soil had not the slightest appearance of ever having been disturbed, they then said,

THE LAKES.

"It must have been done when the world was overturned."

Rotorua is only one of the many lakes by which this part of the northern Island is characterized. At Taupo, three good days' journey from Rotorua, is a noble lake, lying near the foot of the celebrated Tongariro mountain. The Taupo lake is about thirty miles across, with beautifully wooded country around it. In another direction is a large lake called Waikare. Besides these, there are ten lakes in more immediate connexion with Rotorua, viz., Rotoiti, Rotoehu, Rotoma, Rotomahana, Rotokakahi, another Rotoiti, Ta-rawera, Okataina, Tikitapu, and Kareka. Rotoiti joins Rotorua, receiving its surplus waters through a connecting channel which forms a narrow and rapid stream. Rotoiti is about fifteen miles long, and from one to two miles broad, beautifully wooded on one side. It empties itself over a succession of falls into a stream which, in conjunction with two or three lesser streams, forms the Maketu river. A singular rocky Island in Rotoiti, and the boiling springs which abound near this lake, are worthy of particular notice. Rotoehu is still more beautiful than Rotoiti, forming an elbow of about three miles long, and a mile and a quarter broad, with many small, deep, richly wooded bays. Rotoma and Rotomahana are said greatly to resemble Rotoehu. Rotomahana, (warm lake,) has hot water, and hot sulphurous springs. Rotokakahi is a small lake, finely wooded. The second Rotoiti is also a small but lovely lake, in the neighbourhood of Matata. Tarawera, which is at the foot of a mountain, is of an irregular form, and about three

MOKOIA MISSION HOUSE.

miles long, with rich wood scenery. Okataina forms a rude triangle of about two miles in length, and half a mile wide, wooded in parts. Tikitapu and Kareka are the two smallest of the lakes.

The Rotorua Mission station was first commenced at the Koutu, a place on the borders of the lake, not very far from Oinemutu. So complete had been the work of destruction in the war, that when I was there, the only memorials of a once promising beginning were a patch of green English clover, and a white stone chimney, standing, like Lot's wife in the wilderness, a pillar of remembrance. Of a nourishing garden which had been Mr. Chapman's special care, not a vestige remained.

At the temporary station on the Island Mokoia, which had proved a secure place of refuge in the midst of surrounding alarms, the Missionaries had one of the handsomest and most substantial native-built houses I ever saw. Its external appearance had nothing imposing about it; but internally, the spacious rooms, and compact ornamented partitions, far exceeded our Tauranga houses. On the broad Totara slabs which formed the strength of the partitions, the adze had been so skilfully used, as almost to do the work of a plane. Between these slabs there was – first, upon the frame-work, a coat of reeds; the elegant reed, (arundo Australis,) being much used for lining work, – and over them a covering of small laths, in portions alternately stained black and red; the white grass, or kiekie, (Freycinesia Banksii,) with which the laths were tied together, being crossed into a pattern. A fancy staining, on the broad rafters,

CONVENIENT WARM BATH.

in forms by no means inelegant, gave the interior of the roof the appearance of an ornamented ceiling.

The common dwelling houses of the natives are low, and destitute of all ornament, having an aperture just large enough for you to crawl in. But, sometimes, the better sort of chiefs have large houses, low, but well built, with deep verandahs, and decorated with reeding and carved work.

The Mission house on Mokoia stood in a commanding situation, sheltered at the back by the high land, crowned with basaltic rock, which forms the centre of the island. Just below the settlement there was a hot spring, affording at all times a supply of boiling water, without an expenditure of fuel, so that for clothes washing, pig scalding, house cleaning, and other purposes requiring hot water, you could always have as many pails full as you pleased to send down for. The natives had ingeniously divided the pool of water into two compartments, connected with each other by a narrow channel, and each having an outlet to the lake. It was so contrived that they could always keep the larger compartment as a constant warm bath, regulating its temperature by letting in hot or cold water, as required. I only saw one old woman comfortably sitting in it; but Mr. Chapman informed me that he had seen it crammed full, with about fifty naked natives, men, women and children, thus keeping up their animal warmth on a cold evening.

With Mr. Chapman and Mr. Morgan I visited the large pa, which was thickly populated. On landing from our boat, we were soon surrounded, and

OINEMUTU NATIVES.

I could not but remark the superiority of the people, as to dress and cleanliness, over any that I had seen. The garments they wore, the canoes on the beach, and their neat plantations, all indicated a degree of creditable industry; while, at the same time, there was more of the untamed independence of savage life in their manners, than we had been accustomed to among the Ngapuhis. Indeed, they had rendered themselves, except for fire-arms and ammunition, almost independent of foreigners. I found that they even made their own pipes, and grew their own tobacco. The pipes were cut out of a solid mass of indurated pipe clay, in connexion with the boiling springs, and were so well formed, as to be even a fair model for an English pipe maker. Two varieties of the tobacco plant were growing in the pa. The natives dry the leaves in the sun, and afterwards twist them together, in imitation of negrohead tobacco. Their cooking and bathing in hot or warm water impregnated with sulphur, did not appear to have been in the least prejudicial to their health. I never saw a more plump, healthy, cleanly assemblage of native children in New Zealand: and, compared with the Waikato tribes, they were all well clad. The only detrimental effect of their singular mode of living, appeared in the universal yellowness of their teeth; the natives of other parts having remarkably white teeth.

I was much struck with their war canoes, which were arranged with regularity in a sort of dock-yard, outside the pa; some of them unfinished, but completing for the expected renewal of war. One of the

NATIVE CARVINGS.

canoes measured sixty feet long; another, of a broader and more boat-like build than usual, was six feet six inches in the beam. One day, in crossing the lake, we were accompanied by three or four natives in a small fancy canoe, perfectly finished, in imitation of a war vessel; but as disproportionate in size to the persons who were in it, as Raphael's boat in the cartoon of the draught of fishes: it could only be used on very calm days, and was attended by another canoe, in case of accident.

The high fence of Oinemutu exhibited a variety of hideous figures, as carved tops to the posts. The larger carvings of the New Zealanders are of the rudest cast, and often highly indelicate; but their smaller and more finished pieces of workmanship display much ingenuity. Their carved spear heads, and club handles, their tinder boxes, and boxes for carrying their feathers, the head and stern posts of their canoes, their best paddles, the elaborate work in front of some of their houses, as well as their efforts in a variety of other ways, both in wood and stone, all shew their capabilities.

In the pa, a large elaborately carved pataka, or kumara store, supported on four strong wooden pillars, attracted my attention. The broad boards which formed the upper angle, and most conspicuous part of the verandah of the pataka, were curiously wrought, and surmounted at the angular point by a small uncouth figure. The inner front and small doorway, also abounded in grotesque carvings. We were glad to turn the elevated verandah into a dining room; to get a little clear of the people, while we partook of

LAUGHING PROPENSITIES,

our meal. In doing this, however, we degraded ourselves into the perfect similitude of puppets or mountebanks in a travelling show; the mob of natives below, giving, every now and then, a hearty burst of laughter, at our civilized deviations from native manners. Their minds were so determinately set upon the ridiculous, that we could find no place for the introduction of better things, and really were compelled to laugh with them.

The laughing propensities of the New Zealanders are thus humourously and graphically described by one who visited the Island when we were there: – "The New Zealanders have well nigh converted one to the doctrine of the Mahomedans, who account laughing a sure criterion of folly. Look at a New Zealander when one will, he laughs; say what one will, he laughs. One would be apt to think them the wittiest and merriest people in the world. Often have I been induced to ask an interpretation of the joke, but there was none. They laugh, in defiance of all order, like ladies or monkeys, just to shew their teeth. While I am writing this, in tumbles a huge dirty fellow, in a greasy blanket, down he squats opposite to me, looks me in the face, and bursts out into a loud guffaw: etiquette requires from me also a grin of acknowledgment; he grins again: another fellow thrusts in his shaggy head at the window, and he laughs: outside, I hear from all quarters the same sound: and, really, I wish myself among the Turks." 22

AND CRYING PRACTICES.

The same individual gives an equally characteristic description of another, and opposite practice, which may be mentioned here. He says, – "It may seem odd, immediately on the heels of the above, to say that the New Zealanders are always crying; yet it is perfectly true. On almost every occasion of meeting after any lengthened absence, as well as on occasions of mourning, they have their tangi. This does not take place at the moment when it might be supposed that the parties were under the influence of some strong feeling. On the contrary, the most usual course is, first, quietly to despatch all matters of business, and then deliberately to adjourn to some named place, and there compose themselves to their weeping. Frequently, regular invitations are issued. The performers squat together, generally in a circle, and go through a quantity of grief proportioned to the occasion. I know nothing at all approaching to the perfection of acting which these parties exhibit. The tears stream down in gutters, and fall in big round drops from the extremity of the nose, in the fullest exemplification of what school-boys term snivelling; while all, in the most perfect unison, keep up a low moaning, now swelling, now dying away, in most exact cadence. A stranger would suppose them to be in an agony of grief. Indeed, I have heard of some who have been so moved by the spectacle, as themselves to weep in honest earnest. Yet these mourners, at the very time, are criticising one another's mode of weeping, and are sure, after it is over, to have a laugh at any deficiency of style. Now, is it possible to conceive of any thing more absolutely

THE TANGI,

artificial? Or, is there any practice in civilized life one iota more so? And yet, theorizing men will persuade themselves that savage life is distinguished, at least, by a happy freedom from the artifices of civilization."

This is perfectly correct. I have known parties to commence a desperate tangi: just at that moment, the opening of the oven happening to be announced, they put in the incongruous parenthesis of a laugh and a gossip, over a smoking hot heap of potatoes, and then returned to renew the piteous cry and rolling tears which they had left unfinished. Their formal acts of tangi on special occasions, are truly theatrical. The old women standing in an eastern attitude of adoration, – the back bowed down almost to form a right angle with the legs, and the hands resting on the knees, – are certainly, with their haggard looks, their well greased skins, their wretched garments, and their melancholy unison, the most admirable and eligible actresses for producing the effect intended.

In the immediate neighbourhood of the boiling springs in the pa, we were obliged to pick our way very carefully, lest the hollow ground on which we were walking should give way beneath us. The principal pools, in which the water boils with tremendous fury, empty themselves into the lake by narrow channels, the course of the scalding current being marked by the steam which rises from it as it runs.

From the pa we proceeded to a valley of hot springs at no great distance. On approaching the unearthly looking spot, extreme caution was required in picking our steps. The strong sulphurous steam, issuing from

HOT SPRINGS AGAIN.

numerous cracks and holes in the grey incrustation on which we were walking, produced a very unpleasant sensation. On the edges of some of the smaller cracks a white aluminous salt was forming, which we collected for examination. We came at length to several large pools of boiling water terminating in a pond or hot lake, backed by hilly banks, which were sometimes entirely hid by the thick volumes of steam. Through a fissure in the bed of one of the pools the water was bubbling furiously. One of the lads removed a dry branch which was lying over it: the water immediately rushed out with great force, rising in a thick column to the height of three or four feet, and diverging, in lighter streams or jets, to the height of six or seven feet. Another boiling fountain not more than a foot or two in height burst out at intervals. In some places there were holes, from which steam constantly issued; and, though nothing but steam was to be seen, you might hear the water boiling and bubbling at a furious rate beneath. These holes are a singular convenience to the natives, who lay fern top or other litter over them so as to condense the steam, and then place their garments at the top to get rid, by an easy process, of all vermin; as animal life is speedily destroyed by the sulphurous vapour. Beyond, we could see other springs sending up dense columns of steam; but we could not persuade our conductors to venture near them, and we did not think it safe to go alone. On our return we passed several spots where ngawas (boiling springs) had formerly been in active operation, though now exhausted. In all cases, the ground around was covered

ROTOITI LAKE.

with a grey incrustation, formed of an impure sulphur deposit; and on breaking up the little hollow mounds, which had once been steam vents, we procured some beautiful chrystals of the purest sublimated sulphur. We did not get back to Mokoia till after dark.

It was a delightful morning and the scenery around the lake wearing its loveliest appearance, when we pushed off, with a native boat's crew, for Rotoiti, the lake which is joined to Rotorua by a narrow winding stream. The stream, or strait, first brings you into a small basin, separated from the main lake by two projecting head lands. You then open upon the lake, which, compared with Rotorua, is long and narrow.

We first put in at a pa on the water's edge, the lower part of which belonged to a chief named Weri. The pa, or collection of pas, lay scattered over very irregular ground; the extreme point of the land being formed by a steep conical hill called Motuoha, on the successive shelvings of which the native huts rose one above another with the usual disregard of all order; and two other contiguous steep ascents being in like manner sprinkled over with miserable habitations. Two little boys offered to conduct me up Motuoha, which I ascended with difficulty; and was repaid by a fine view of the lake and country. Descending by another path to the beach, I found several natives repairing their canoes in readiness for Waharoa's expected attack.

I had left Mr. Morgan at the lower pa, where preparations had been making for our dinner. We could nowhere find so convenient a dining room as our own boat, which was lying among some canoes close in

WATER SPORTS.

shore. It requires time to reconcile a European to the filthy associations, which annoy the eye and nose and affect the taste, when he first squats down to take a meal in good native earnest with a groupe of New Zealanders. But time performs wonders; and he who can overcome all squeamishness possesses great advantage as to free communication with the people.

There was a shed close to the place where our boat was moored; and a short distance from the front of the shed, there projected over the water a pole, raised by a strong post in the lake, to an angle of twenty-five or thirty degrees from the level of the water, the outer and higher end of the pole being finished off underneath with an indecent piece of carving. This raised pole, we were informed, was for the exercise of a native sport, and called by the several names of Moari, Kokiri, and Morere. With women and children the morere is a favourite amusement. Some of them good-naturedly gave us an example of the sport. The boys and girls stark-naked, and the women with only a rough garment round the loins, run up the pole as readily as monkeys. Having reached the head, which is just flattened to form a standing place, they make a momentary stay, and then jump down into the water, from a height of fourteen or fifteen feet; swimming directly back and re-ascending the pole for another jump. Each follows the other pretty briskly, and in this way they keep up the exercise till they are tired of it.

When we again took to our oars, we put across to view a singular island called Pateko, lying off Motuoha point. The island is high and rocky; but a good

PROVISION STORES.

part of it, on the side facing Motuoha, covered with verdure. Its steep sides had been perforated by the people to form ruas or caves for the storing of kumaras or potatoes. The mouths of some of the ruas were open, others closed by square wooden doors. A few natives were living on the rock as guardians of the stores. On one side, just above a native hovel, there was a cavity larger than the rest, having a semicircular range of smaller ruas just above it, and appearing at a distance like the ruined entrance of an old monastery. After lying to for a sketch of the island, we rowed round it, and found the back side nothing but perpendicular rock without perforations. The wata has already been mentioned as one form of provision store, 23 as also the pataka. 24 In districts where the ground is pretty constantly saturated with moisture, the wata is adopted as the preferable mode, the potato or kumara being liable to rot in moist underground ruas; but in drier districts, or where the soil is less porous, the rua is common. There are two forms of rua. One form is a quadrangular hole, about three feet deep, dug in the ground, with the frame-work of a sloping roof erected over it, and covered in with strong thatch; the entrance being by a small door in the front. The other form is a cave dug in the earth, and entered by a hole from the top, or sometimes, as at Pateko, from the side. At the time of our residence at Tauranga, the site of the old pa at the Papa was so full of underground ruas, mostly overgrown, that it was hardly safe to walk over it.

BRIMSTONE VALLEY.

More than once a poor calf from our herd had to be extricated from the pit into which it had fallen.

Leaving Pateko, and turning the head of the boat towards Rotorua, we put ashore, about half-way to the entrance of Rotoiti, to visit some hot springs of which we had heard. The boat we sent home to Mokoia, with instructions where it was to meet us at night; and one native accompanied us as a guide.

Ascending a steep and rugged path, we turned short to the left, and perceived beneath us a most dismal looking brimstone valley. In the midst of the valley were boiling pools, the water in the largest pool being perfectly black, with a black boiling column thrown up from the centre to the height of six or seven feet; while steaming sulphurous streams issued from the pools, winding their way through the desolate and horrible-looking place; which superstition might appropriately set down as a by-entrance to the infernal regions. We durst not venture down to take a near view of the springs, as the descent was steep and hazardous; besides, we were wishing to hasten onward to a collection of springs, which might be about a mile further. On our way we saw several spots where springs had formerly been in action, but were now either entirely spent or only slightly steaming in the sterile valleys of brimstone, to tell that some prodigious unseen engine was still at work.

As we approached the main springs, a singular and striking prospect opened before us. In a valley, surrounded by hills more or less covered with verdure, you could perceive a level patch, of some extent and of a greyish white colour, with a dense cloud of steam

SULPHUR CHRYSTALS.

constantly upon it. On descending we first came to a number of small mounds from holes in which the steam was issuing as if from a chimney. Our attention was rivetted by the splendid interior of one of these miniature caves. Its overhanging sides were covered by a most brilliant coat of pendant sulphur chrystals, some of them about two inches in length. The chrystals, of recent formation, and still warm, were of an indescribably lovely colour; but so delicate in texture, and so firmly attached to the solid mass of volcanic matter under which they had condensed, that, with the means we possessed, it was impossible to remove any portion without utterly destroying its exquisite beauty. We were able, however, by the help of some natives who met us here, to procure from other mounds some beautiful specimens, in a good state of preservation. There was one steam-vent on the edge of which we could stand with safety and hear the tremendous bubbling as of a great boiler immediately under our feet. The principal pools were large, being in part quiescent, and in part furiously in motion. Crossing to the other side of these pools, we came to a roaring cavern, whose terrific aspect and thick pestiferous vapour compelled us to keep at a respectful distance.

We were now under the necessity of hastening homeward, as the evening was drawing on apace. Crossing a few rivulets and swamps, we reached the place where the boat was to meet us. After we had waited half an hour in the dark, listening to catch the plash of oars upon the silent lake, the lads arrived, and an hour's, pull brought us to our snug quarters at Mokoia.

THAMES SPRINGS.

While Rotorua and some of the other lakes may be regarded as peculiarly the district of ngawas, there are hot springs also in other parts of the Island. At the mouth of a creek about five miles south of Mahurangi, in the Thames, "the main spring gushes out from a high cliff, about two feet from its base; and successive jets, apparently from the same source, bubble up through the sand, along a line of about a hundred yards, from south to north, all covered at high water. Approaching the springs, the atmosphere is strongly impregnated with sulphur. The natives have recourse to these springs for the cure of different cutaneous disorders with which they are commonly affected. The cliff-spring is always accessible; the others only at low water. When any person wishes to bathe, he digs himself a pool in the sand, sufficiently deep to allow of his lying down, lining it with branches, to prevent the sand from re-filling it. He may then enjoy a comfortable bath, though exposed to the disadvantage of a sudden transition from considerable heat to cold, the general temperature of the water being about one hundred and twenty degrees; and, immediately over the jets, almost too hot for the naked foot." 25

Beyond Taiamai, and about seven miles from the Waimate, there are sulphurous lakes, warm near the margin, with adjoining pools of warm or boiling water. These I once visited. They lie in a district remarkable for its volcanic appearance. There is every indication of an enormous crater, divided into,

TAIAMAI SPRINGS.

or containing two lesser craters: and we could distinctly trace a broad outline of the history of the spot in the smaller branches, leaves, and catkins of kauri, which were embedded in a sulphur deposit on the edge of one of the lakes. The awful fires of the original volcano must long have been extinct, before the sloping surface of its sides could have been covered with the verdure of a kauri forest; and there must have been subsequently a tremendous re-action, spreading destruction around, and depositing, in the place of forest vegetation, the deadly waters of the lakes, which now occupy the two craters. The springs at this place are resorted to by diseased natives from the Bay of Islands, who bring baskets of provisions with them, and remain on the spot to use the sulphur warm-bath till a cure is effected.

On White Island, in the Bay of Plenty, there is always. a dense cloud of steam resting. The vapours of the ngawas mingle with the smoke of a still unextinguished volcano; and the whole island is said to wear a most forbidding and unearthly aspect. But I have never visited it.

On the only Sunday during my stay at Rotorua I went with Mr, Morgan to visit the natives round the lake. The first place we landed at was Kaikaitahuna, where there is a native-built rush chapel. We collected a hundred and fifty natives in the chapel and many remained outside who would not attend. After addressing them, and having some conversation with the principal men, we pulled over to Awaho; where we soon had a congregation of about a hundred and forty, in the open air, within one of the enclosures of the

PARTY JEALOUSIES.

pa. Mr. Morgan addressed them. One of the chiefs, in conversation, pressed very strongly that a Missionary should come and stay among them at the pa, as their own pakeha – (white man); – meaning, that they might have him all to themselves. This is a very common request, arising from the jealousies which exist between one petty tribe and another; so that although there may be no more than forty or fifty persons in the party, they must needs have their own exclusive pakeha. So strong is this feeling, that I have known a party at one end of a place refuse to meet in the same chapel with those of the other end. And when natives have come from a distance to stay over Sunday with the Missionaries, it has been found necessary for them to have separate and distinct kaingas (unfortified collections of houses whether few or many) in which to abide; although willing to meet on common ground for worship. Nothing we could say would satisfy the Awaho people, that they might equally enjoy the benefit of instruction by sharing it in common with the inhabitants of Oinemutu. From Awaho we proceeded to Oinemutu. On landing, a crowd immediately gathered about us; and some gave directions for the bell to be rung. We retired a little way inland to a sheltered spot, and soon had about three hundred natives close round us: thirty or forty more sitting a short distance off. After I had spoken to them, Hamuera, from Tauranga, backed my address by some appropriate remarks of his own.

Mr. Morgan and I had not always experienced so favourable a reception in our visits to the natives;

UNCIVIL RECEPTION

as will be seen by an extract from my journal of an earlier date, in reference to a Sunday in the Bay of Islands.

July 12, 1835. – Put off about half-past seven o'clock A.M. with Mr. Morgan, for Kauakaua. Delightful row, of about two hours, up the Kauakaua river. The village lies a short distance from the landing place, in a country which has every appearance of fertility. At the sound of the native bell, i.e. a hoe, a hundred and thirty natives assembled in the open air; a chair and table having been previously placed for our accommodation. Mr. Morgan addressed them at some length. Was much pleased with their conduct. After a hasty meal, we took to our boat again. Stopped on our return at Pomare's pa, and immediately proceeded to the house in which Mr. Baker held service on the 28th ultimo. In front of the house we found a considerable party of natives sitting; among whom were Kiwikiwi, and a great lady from the Thames, named Urumahia, who formerly lived with Kiwikiwi as his wife. Plenty of food lay on the ground, to welcome Urumahia and the Thames natives. Not far from the front of the house sat a pretty strong party of the Thames people, perched on the edge of a suddenly rising ground; and behind and above them, sat another, and similar party. Mr. Morgan, at first, called to these upper groupes to come down and join with us in worship; but his call was unheeded, and we therefore thought it best first to ascend to them, and afterwards come down again to those below. We ascended; but no sooner did we begin to speak than several of them set up a

AT THE KAUAKAUA.

native song in concert; and as Mr. Morgan continued speaking, they endeavoured by noise and gesture to put him down. I left Mr. Morgan still trying to get in a word; and went into a house to address four or five Europeans of the pa, who had met for service. While engaged with them I could hear the mob of natives without continuing and increasing their uproar. Mr. Morgan came in before we concluded. He had succeeded in getting a few natives to appoint a meeting at their own place in the pa. When we came out, the mob had dispersed; and we went, with the above-mentioned few, into an enclosure in another part of the pa. As we commenced service in the usual way by singing a hymn, other natives were attracted, some of whom came in to listen, while others stood outside the fence, and frequently interrupted us. One or two, however, were better disposed. Leaving them, we returned to the place where Kiwikiwi and the old lady were sitting, with a small muster of natives, and food in abundance. No sooner did Mr. Morgan begin to speak than he was again interrupted. After a little conversation with one man who was very earnestly opposing, Kiwikiwi was personally addressed. Speaking of the consequences and effects of sin, the final doom of the wicked was alluded to; which Kiwikiwi heard with great indignation, and commanded Mr. Morgan instantly to leave the place, and when there was no disposition shewn to make a move, the angry chief rose, trembling with excitement to the very finger ends, and, seizing hold of a stick, threatened a terrible blow. But my companion was not to be bullied out

MISSIONARY PROGRESS

of his position, maintaining his ground till fairly taken by the shoulder and unceremoniously shoved back. It was evidently useless to persevere talking to the man: but that we might not appear as if driven away by his talk, Mr. Morgan went quietly to a pile of food close by, and helped himself to a kumara. This soon brought a native to us, with two small baskets of kumaras and potatoes; a dirty piece of cooked pork being liberally thrown on the top. Declining the pork, we partook of a kumara or two, gave the rest to our natives, and then made a move to go. Kiwikiwi's rage had cooled by this time, and both he and the old lady shook hands with us before we parted.

The numbers we met at Rotorua exceeded those of our congregations at the Waimate and the Bay of Islands; but, in an after journey, staying at Kaitaia, the most northerly station of the Church Missionary Society, I addressed as many as five hundred in the rush chapel there. The largest numbers of which I have heard, as being connected with Missionaries in one place, are in the more recently formed Mission station which embraces the East Cape, and thence along the east coast in a southerly direction. More appears to have been done among the natives there, during the short residence of the Missionaries among them than many years had been able to effect in the older established stations. The following account from the letter of a Missionary, received a few days since, will be read with interest: – "I was much pleased and surprised at the work going on in the neighbourhood of the East Cape, and thence onwards to Turanga.

AT THE EAST CAPE.

The size and beauty of the chapels; the numbers, including many grey-headed men, who can read; the earnest enquiry after scriptural knowledge, were very gratifying. Especially too, when we consider that in my last trip that way, there was not one who knew how to read; nor a chapel; nor a school. Congregations of from three hundred to a thousand, and twelve hundred, are commonly seen. Schools of from two hundred to seven hundred, and that daily. At one pa, on a week day, I had near seven hundred at school, and their order was, to me, most surprising. The native Teachers have great influence." Hitherto, the district spoken of in the above extract, has been but little under the influence of colonization; and it will be an unspeakable blessing to the natives, if Bible truth, producing its genuine effects upon their hearts and lives, should prevail to counteract those evils which have seemed to threaten their gradual and final extinction as a people.

While I was out with Mr. Morgan at the Rotoiti springs, Mr. Chapman received intelligence from Tauranga respecting the movements of the natives, which hastened my return to the Papa; as it appeared doubtful how long it might be safe to travel between Rotorua and Tauranga.

Mr. Chapman arranged to accompany me on my return. In the mean while we went together to view I a spot which he had fixed on as a permanent locality , for the Mission settlement.

The undefined number of claimants, renders it, in many cases, a matter of great perplexity to know how to satisfy the people from whom you purchase

UNDEFINED BOUNDARIES.

land. This our Rotorua friends had already experienced. The larger boundaries of districts, held by distinct tribes, are marked with sufficient precision; but minor boundaries, – affecting the petty tribes into which the larger tribes are sub-divided, – are very indefinite. To give an instance. A very worthy chief named Barnabas, came one day to me at the Waimate, to say that he had thoughts of removing from Otuhere, as the place was about to be sold to Mr. Busby. He complained that Kamera had taken upon himself to part with the land belonging to their tribe, without consulting them: that they did not wish their place to go to Mr. Busby, who had power to bring soldiers among them: that it was not so before blankets and other articles of barter were introduced: the chiefs did not formerly get up and say, "This land all belongs to me." Mr. Clarke had suggested their dividing off the piece which actually belonged to their little party: "But," said Barnabas, "we have no fixed boundaries." On inquiring if it were not the case that the boundaries of land belonging to a whole tribe were distinctly known, while that which appertained to individuals, families, or petty tribes was not so definitely marked, he said – "It is so: the sons of the people to whom the land belongs marry into another tribe, and bring the children resulting from that marriage to sit down on the land. Who then can know what portion of the land belongs to him?" So confusion ensues.

Nothing particular occurred on the journey back to Tauranga, till the evening, as we drew near to the Papa; when our party shewed symptoms of great

WAITING FOR A PASSAGE HOME.

alarm. By the dim twilight they fancied they could see a large hostile party sitting in the valley to our right; and their minds were not relieved till two Maungatapu natives happened to come from near the spot to meet us. The little cutter "Glatton," by which I was to return to the Bay of Islands, did not come into the harbour till a full week after our arrival from Rotorua.

21 See page 91.

22 Notes from a Journal in New Zealand, published at Madras, in the 'Protestant Guardian,' for 1841.

23 See page 78.

24 Page 151.

25 'Protestant Guardian' for 1841, published at Madras.

CHAPTER VII

CHAPTER VII.

More seen on returning home than was expected.

LEAVE TAURANGA IN THE GLATTON – SUDDEN ALARM OFF THE ALDERMEN – IMMINENT DANGER – EXCESSIVE REGARD FOR A PALTRY TOBACCO PIPE – -THE GLATTON ABANDONED, BUT THE BOAT SAVED – -PROVIDENTIAL LANDING – -THE GLATTON ON THE ROCKS, BUT THE LADS SAFE OUT OF HER – THEIR PRAISEWORTHY CONDUCT – THE TANEWA – -SCARCITY OF WATER – -WILD SCENERY – PERFORATED ROCKS – -SHELL-FISH – -LIZARDS – -THE GLATTON FALLS TO PIECES – - CROSSING TO MERCURY BAY – -GROUNDLESS FEARS – -WITIANGA – -RETURN TO AND FROM THE WRECK – -WHITE POPULATION – JOURNEY TO COROMANDEL HARBOUR – -DESIRE FOB. INSTRUCTION – -NATIVE LETTERS – -PARATENE – HIS LETTER – ACCOUNT OF HIM – CONCLUSION.

On the evening of the sixth of March, at half-past four, or near five o'clock, we left Tauranga harbour; with the wind S. and by E., as fair as possible for us. The Glatton was manned by three white men and a native, and carried a cargo of pigs and potatoes for the Bay of Islands' market; as those articles, at that time, brought in considerable profit. Potatoes were obtained of the natives, chiefly for a trifling exchange of tobacco, and sold at the Bay for four or five pounds a ton; and pigs, for which blankets, muskets, or small casks of powder, were commonly given, were sold also to great advantage. Besides the crew, I had with me Paukena, and five other natives, who offered their services for the Waimate, and joined me at Tauranga.

THE GLATTON IN DANGER.

Before dusk I was compelled to turn into my berth, from sea-sickness. The motion of the vessel rocked me off into a sound sleep. But it was a rest of short duration; for I was soon startled and aroused by the rough accents of the helmsman's voice, calling out, "We're going ashore, as sure as ever vessel was!" I wrapped my cloak round me and hastened on deck. The sails were flapping in the wind, the men were all bewildered, and the vessel driving into a corner, with the high rocks of the Aldermen Islands directly before us. We ought to have passed between the islands and the main, having fifteen miles of sea-room, and a charming breeze to carry us on; but the repairs of our little craft had not been sufficiently attended to; the rudder head had been broken, and it was not discovered till too late, that the vessel, instead of steering, was bearing up her head to the wind.

We were rapidly nearing the rocks; yet still a lingering hope was indulged that we might weather the point of the outer hummock. But the rudder was utterly useless: every attempt to steer by the sails was equally unavailing: the crazy craft would neither steer nor tack, and in half an hour we were drawing close under the largest of the islands. The only prospect that remained of avoiding shipwreck was to take in all sail and let go the anchors. Not a moment was to be lost. Both anchors were let go; but in an instant the chain cable snapped, and we were left tossing and driving among the rocks, with no better security than a small hemp cable. The wind set directly in upon us; the night, though fine, was

GREAT AFFECTION FOR A PIPE.

dark; and a heavy sea rolled in upon the rocky shore; so that we were in momentary expectation of being dashed to pieces on the rocks. It is at such an hour the Christian feels that there is but one sheet anchor for a tempest-tossed soul, – an anchor of eternal hope, "sure and steadfast," fixed upon the Rock of Ages. However peradventures or indefinite expectations may serve us in the summer sunshine of prosperity, we need an unwavering assurance to stay upon in the winter night of death, when storms of expected wrath are gathering about us.

"Clear out the boat!" was now the cry. For we had a small two-oared boat on deck, which was nearly filled with sundry articles. Our lads, I think, were not fully aware of our danger. One of them exhibited a most extraordinary combination of apathy and consummate selfishness: apathy as to our common calamity, and selfish desire to save a short dirty tobacco pipe, which he had left upon the things in the boat. When he heard that the boat was to be cleared, instead of joining heart and hand to help us, he called out, – with the calculating earnestness of a man who wishes to save a treasure from destruction, – "Kei pakaru toka paipa!" – Don't break my pipe. The extravagant attachment of the natives to their pipes and tobacco, and the much greater value set upon these articles than upon the interests of their best friends, I had often had occasion to notice and lament; but never before could have imagined them capable of carrying pipe idolatry to such a pitch.

The boat being hoisted out and let down into the water, two of the white men jumped into her to re-

THE GLATTON ABANDONED.

connoitre the coast. At great risk I joined them: for the vessel was rolling from side to side, and the boat upon the billows in imminent danger of being dashed against her. The men pulled two or three strokes for the shore; but we could venture no further. It was too dark to discern anything but a high wall of inaccessible rock. We turned again to the vessel, which was still riding on the waves uninjured, but evidently drifting closer and closer to the shore.

Nothing seemed now to remain for us but the distressing alternative of abandoning the Glatton with the natives on board, while we put out from the rocks and made an attempt to gain the lee of the island. We took in a keg of water, fire-arms and powder, some blankets, and a few articles of clothing: and Edward, the master of the craft, whom we had left on board, leaped into the boat, by seizing the moment when she rose to the vessel. My heart sank within me as we pushed off; not from anxiety as to my own safety, but at the thought of leaving the natives. It appeared, however, the only course to pursue; for had we made them fully aware of our intention, or had we offered to take one or two of them in, they would all have crowded into our limited ark of refuge, and in all human probability we must have perished.

We now pulled out to sea to clear the rocks, and were successful in gaining the lee of the island, where we found ourselves in tolerably smooth water, and thought of lying upon our oars till the morning. But an eddy wind led us to imagine that there was

THE BOAT SAVED.

a sudden change, and still clinging to a slender hope that the vessel might yet be got off, we tried to return: our mistake was speedily discovered, and we were glad to pull back again with all haste into quiet water. The stars were now brightly shining, and we were somewhat cheered by the sound of the surf as on a pebbly beach, inspiring us with the hope of being able to land; but it was not sufficiently light to make the attempt, as we found ourselves among rocks whenever we neared the shore. We thought it most prudent to stand off and on till dawn of morning. My companions, who, except Edward, were little accustomed in health and security, to talk of a Divine superintending Being, all spoke of Providence as their only trust. Alas, how apt are we thus to speak in the hour of peril, and, when the danger has passed, God and his providence are wholly forgotten. Happy they who are taught so to "seek the kingdom of God and his righteousness," that in the day of their last extremity they have not then to begin their trust in Providence.

To our great joy we discovered, as morning dawned, that we were not deceived in our hopes of landing. We found a secure shelter and a good beach, and soon hauled up the boat, thankful for our preservation; but still in painful ignorance as to the fate of the vessel. The island on which we landed is the southernmost and largest of the groupe of rocky islands called "the Aldermen," lying off Mercury Bay, about fifteen miles from the nearest part of the coast. Except at our landing place, the island appeared to be nothing but huge perpendicular rock, of

THE GLATTON ON SHORE.

two hundred feet or more in height; but at the spot to which we had been providentially directed, – the only part of the island into which we could have put with safety, – the surface of the rock was covered with a portion of soil, producing, on the steep slope, native grass, samphire, &c, and a few scattered dwarfish trees, with one small clump, near which we took up our quarters. The remains of two huts, and abundance of wild cabbage growing near the beach, indicated that natives had sojourned here, probably when out on a fishing expedition. 26

Immediately after our landing, my companions set off in different directions over the rock, to attempt a passage to the side of the island where the vessel lay; but frightfully precipitous rocks intervened, and two of them returned without hope of success. I was making the attempt along the coast when I fell in with Edward, returning from another direction. Proceeding on together we were soon brought to a stand, by high bluff rock, against which the waves were constantly dashing. To go further along the beach was impossible, and the perilous ascent I dared not venture; but Edward succeeded in gaining the summit: and thence he could discern the Glatton, high and dry upon her side, and the lads, who had got on shore a number of things from the vessel, all safe. To reach them was impracticable; but signs were made and returned; and afterwards, two of the lads managed to clamber over to us, bringing a few articles

PAUKENA'S FAITHFULNESS. – THE TANEWA.

with them. Thus our minds were relieved as to their preservation; and, it was highly gratifying, under such circumstances, to see them rise above their common selfishness; thinking of us, and making an effort to aid us, though, but the night before, we had unavoidably sought our safety in deserting them. I afterwards, found, too, that Paukena had proved a most valuable and faithful servant; having taken special care, in the very first instance, to get ashore everything that belonged to his master; and when one or two of the new hands showed symptoms of a mutinous spirit, which made our sailors very jealous of them, Paukena's influence, backed by that of the Missionary, at once quelled it.

Among other things, the lads brought us a flying fish, full twenty inches long, which afforded an excellent breakfast. This fish the natives call Tanewa, (the name of the god of seas and rivers); and they say that when a flying fish comes on board their canoes they are sure to be upset or destroyed. As the one they brought had been thrown on board the previous night by the waves, they of course attributed our misfortune to Tanewa's visit.

As there was too much sea on, to attempt a passage to the main in our small boat, we knew not how long we might be detained on the island. We had, however, in the pigs and potatoes saved from the wreck, a prospect of abundance of provision even for a month or two's stay: but in vain we looked for any adequate supply of fresh water. The natives informed us that a very small quantity could be procured where they were, by digging at the foot of the rock; and one of

PERFORATED ROCKS.

the seamen discovered a place where, by patiently ladling with a spoon for an hour, he obtained about half a pint. I made search, as far as possible, in each direction along the coast, but could see no signs of a single spring. Our little keg proved a great blessing. The two lads would not remain with us for the night, but preferred returning to their comrades; although on so circumscribed a beach of pebbles and rocks, that if a gale of wind had blown to raise a high sea, they could scarcely have escaped from being all swept away.

Round to the N.E., between the large island and the next of the groupe, a cluster or range of smaller pointed rocks formed as wild a scene as imagination could well picture. Had the vessel struck in that direction there would have been no escaping; as the island itself, on that side, presented nothing but inaccessible perpendicular rock. One of the rocks had been perforated, by the washing of the sea, into a complete archway. Through another narrow perforation the sea was dashing into a rocky cavern. And breakers ran furiously among the lesser rocks along the whole space between the islands.

Perforated rocks are common on the coast of New Zealand. One of the Mercury Isles is a huge rock, having an arched passage through it of considerable height. At Cape Brett, which forms the southern head of the Bay of Islands, is another detached rock with an arch, through which, in calm weather, canoes, and even boats, may pass. And a few miles out to sea, off the northern part of the west coast, there is another rocky island, remarkable for a similar perforation.

SHELL-FISH AND REPTILES.

The rocks of the Aldermen would have furnished us with perriwinkles, limpets, and crabs; but in no great abundance. I have never seen large crabs on the coast of New Zealand; but in some places crayfish are plentiful, and good rock oysters are to be obtained. In Rotorua Lake, a small fresh water cray-fish abounds.

A vast number of diminutive lizards were gliding among the dry sea-weed; and, near our sleeping place, we caught two of the guana kind, one of them measuring about fourteen inches. In every part of New Zealand that I have visited lizards are numerous. There are several varieties of small green lizard; and, by native account, many of the insular rocks abound with guanas. The island Karewa, off Tauranga, is said to swarm with them. Although perfectly harmless, the lizard is held in great abhorrence by the New Zealanders, who say it is the form or resemblance of Wiro, the evil Spirit. Snakes, and poisonous reptiles, except the scolopendra, or centipede, are not known. Spiders are exceedingly numerous, and there is one species, called katipo, the bite of which is poisonous: its body is black, globular, and shining, with black, hairless legs; and it is generally found in sandy places near the sea coast. If you happen to pitch your tent where young katipos are swarming, their bite is dreadfully tormenting.

We closed the evening by bending the knee together in thankfulness and supplication; and, having directed my thoughts, and the thoughts of my companions to those delightful words of the Apostle, – "We know that if our earthly house of this taber-

LEAVING THE ALDERMEN.

nacle were dissolved, we have a building of God, a house not made with hands, eternal, in the heavens," 27 I enjoyed, under the one little clump of trees, a comfortable rest.

In the first of the morning there was still too much wind and sea to attempt a passage to the main. But a little before noon we managed to get round to the wreck: the lads all safe and well, and heartily glad to see us. The vessel had gone completely to pieces, and all that remained were spars, planks, rigging, &c. jammed in among the rocks, or entangled among the sea-weed which had been thrown up with and upon them. A small boat-sail being rigged out of canvass saved from the wreck, we at length pushed off from the Aldermen, about one o'clock, P.M. In taking leave of the lads, it was no easy matter at first, to satisfy them that we would endeavour to procure a large boat, and that one or other of us would return for them. They evinced great fears lest the smoke of their fire should be seen from the shore, and attract the notice of hostile tribes; for the lawless licence of New Zealand wreckers, extends, if they feel so disposed, to the killing, cooking, and eating, of the poor unhappy shipwrecked.

With a pretty quiet sea, and the wind favouring us, we reached Mercury Bay in five hours and a half, and it being then dusk, and the tide against us, we put into a small cove just within the heads of the Bay, to wait the turn of tide. Some Pohutukawa trees afforded us a partial shelter, and we snatched

GROUNDLESS FEARS. – RETURN TO WRECK.

a broken rest; for my companions were so alarmed at the probability of natives coming upon us, that it was necessary to keep watch. In time of peace, to startle at the trace of a footmark, or to fancy all enemy in every rustling of the trees, was altogether a new thing to me; and I could not but mark with thankfulness the powerful influence of known Missionary character upon the minds of the people generally. Hitherto I had been preserved, not only from dangers, but even from apprehensions; while my trading companions were no sooner thrown into an exposed situation than they began to tremble for their lives. Their fears however, were perfectly groundless; not a single native came near us; and at a quarter past one, A.M. we again took to our boat. In three hours we were off the settlement of a respectable European merchant at Witiangi; and, at day-break, we went ashore, and were introduced to Mr. – – – , whose brother I had known.

With prompt kindness a large boat was ordered to

be got ready, and at one P.M,. Mr. – – – , with myself and wreck-mates, a European in charge, and a couple of natives, set sail in an excellent sea-boat, with a delightful fresh breeze, and in four hours we reached the southernmost Alderman, and were hailed with delight by the natives; but it was too late in the day to attempt clearing the wreck. Some snappers which the lads had caught furnished us with a hearty supper, and some boards from the wreck, spread upon the rocks, supplied a sleeping floor; on which, with the sky for our canopy, we managed to sleep as soundly as if on a curtained feather-bed.

WITIANGA.

Our first work in the morning was to take round sixteen of the pigs to our former landing place, where they might pick up a scanty living, and find room to run about till they could be fetched away. Then returning to the wreck, all were hard at work, cutting away blocks and iron-work from the rigging, and stowing the potatoes, four of the pigs, and other things, in the boat. By dusk we were all at Witianga; lives and property safe. We were just placed in the position described by the Psalmist: – "Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses;" and we might well say, "Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men." 28

Mercury Bay is an excellent harbour: the entrance wide, and without obstruction: and having several well sheltered bays, with good anchorage. Mr. – – – ' s wharf and warehouse were in a most eligible situation, in a secure little cove at the mouth of the Witianga river. The forms of some of the rocks round the cove were most grotesque. Free-stone had been procured from some of them, for substantially forming the wharf; which was really a creditable piece of native workmanship. A small vessel was on the stocks, in European hands, nearly completed, and a saw-mill was erecting.

Mr. – – – 's was, at that time, the principal European establishment in that part of the Island, which forms the separating line between the Frith of Thames

WHITE POPULATION.

and the ocean. Crossing over to the Thames side, in Coromandel Harbour, you would find several white settlers located; but of the Northern part of New Zealand, the Bay of Islands was undoubtedly the principal resort of immigrant settlers, before the arrival of Capt. Hobson; and there were many scattered about the Hokianga district. Of the increase of white population it may be interesting to record, that in the beginning of 1833 there were, altogether, not more than from twenty to thirty white persons living at the Bay of Islands, exclusive of the Missionaries. About forty persons, supposed to be runaway convicts and sailors, were living at one of the pas before the arrival of the British Resident; but, on his coming, they had mostly disappeared. There were then only two or three boarded houses all round the Bay, besides those occupied by the Missionaries. In 1836, it was estimated that there was a fixed white population of more than five hundred known to be in New Zealand; besides a changing population of from one to two hundred, – runaway convicts, sailors, and others; – and, on a very moderate estimation, one hundred more, not distinctly known, making the probable white population of that year to be seven or eight hundred persons. The increase, from that period, was so rapid, particularly in the Bay of Islands, that long before the colonization of the country the number must have been more than doubled. 29

CROSSING TO COROMANDEL HARBOUR.

As there was no prospect of the arrival of a vessel in which I could secure a passage to the Bay of Islands, I took my leave, on the 13th of March, of Mr. – – – , who had received, entertained, and dismissed a stranger, as though he had been a friend or brother. Edward and one of the seamen accompanied us to Coromandel Harbour. We crossed the river to an extensive flat, comprising several hundreds of acres; then passing over a small stream, our road lay along the ordinary complement of New Zealand hills, till we entered an indifferently cleared wood. A long trudge through the wood – more open hills – two or three short swamps – hills again – and a deep muddy creek or two, brought us to mud-growing mangroves, and to the treat of a three miles' walk barefoot, either up to the ankles in slimy mud, or galling the feet by treading on stubby wiwi. Weariness and sunset induced us to bivouac by the side of a rivulet; and there being no wood near for tent poles, we slept in the moonshine, and found our blankets, in the morning, soaked with heavy dew.

The next day gave us another steep and long pull up the hills, and a still steeper climb over a mountain-

NATIVE LETTER WRITING.

ous and wooded range. About one o'clock, p. m. we came up to some saw-pits belonging to one of the Coromandel Harbour settlers, whom we found on the spot, with other white men and a few natives.

The natives were principally from Kaweranga. On learning that I was a Missionary, they inquired for books, and completely teazed me for instruction. One of them planed some pieces of board for me to write lessons on, and they were highly delighted with what I wrote. Their most urgent request was for a form of prayer and thanksgiving before and after meat; but I discovered, from the manner of their asking, that their own superstitious notions mainly prompted the request; for they called prayer before a meal, "He wakatapu kai," or the making of food sacred: and the thanksgiving afterwards, "He wakanoa kai," or the setting of consecrated food free from the tapu.

The New Zealanders who learn to write are very fond of exercising their newly acquired power. Paper, slates, pieces of board, and korari leaves, are all, in turn, put in requisition to convey their thoughts one to another. Their love-letters are handed along the line of conveyance for public inspection. The substance of them commonly is, "I am agreeable to you, do you be agreeable to me," with a few How do you dos, and etceteras of no importance. To see the letters sometimes received by the Missionaries you would imagine the people to have a touch of cacoethes scribendi. In their religious letters, more ought usually to be set down to itching fingers and shrewd heads than to the utterance of renewed hearts. The mere writing of good things is no more a test of cha-

NATIVE LETTER WRITING.

racter in New Zealand than in any other country; for men may write prettily and live scandalously at the same time.

There can be no doubt that too high an estimate has been formed of the spiritual progress of the people by those who have read their published letters. Yet there have been and are natives, whose spirit and conduct seem perfectly to accord with the productions of their pen. One such I knew in the neighbourhood of the Waimate. He was the principal chief of Mawe: his original name was Ripi; but on his reception into Church fellowship, he had been named Paratene, (Broughton,) after a worthy friend of the New Zealand Mission residing in England. As Paratene had received communications from his unknown English friend, he was anxious to send him a letter; and not being able to write, beyond just the signing of his name, and knowing that I corresponded with Mr. Broughton, he came to me and dictated the following epistle; which I took down from his lips without suggesting or altering anything, and afterwards literally translated to send home.

September 30, 1837.
My Father Broughton,
How do you do. Great is my love for you. Here am I, praying to God for you, for us. My prayer is to God, and my thanksgiving, for his life given to the world, for his peace. My friend Broughton, how do you do. I pray to God to wipe out my sins with the blood of Christ, as a hidden washing and spiritual work within my heart. For that purpose he has given the Holy Spirit to enlighten my heart. My heart is broken before God for my being saved

PARATENE'S LETTER.

by him, in the days that death and evil made their appearance in my heart. When I pray to God my heart is light and glad, and will not be dark. From the grace of God also is the gladness of my heart. I have continually given thanks for his grace since the bringing down of my body by sickness. Sickness and all evil will not end with me: therefore I strive continually in prayer for the evil which strives with me, that it may be wiped away by the blood of Christ, as a secret wiping away. That blood can cleanse from the evils of the heart. Although the evil is great within my heart, I pray continually to God, as a remembrancer to my heart. I am thinking on the words of Christ: on his sayings also which are spoken by his disciples, as a pattern to my heart. I am praying to God for all men, – for the ignorant, and for the weak. This is my prayer to God for the wicked people of this Island of New Zealand. At my place at Mawe, some pray, some are listless, some are sleeping, some are quarrelling, some are deaf, and will not listen to the words of God. On this account it is that many sicknesses have come upon our bodies: we do not listen, to go to God as his children, as soldiers for Christ. Sir, Mr. Broughton, here is my wife, Mary Ann, lying ill, and my children. Will they, or will they not, get well? And all my people are ill: the illness is great. Yet God is gracious. It is not remembered that the grace of God is given to the world that all men may live. My heart is dark for the evil of my place. Yet God is gracious to us; to the wicked people, to the hard hearted people, who have no strength to believe in Christ. My desire after God will remain until the day when my body falls: then will my prayer to God end for the evils which are continually making their appearance in my heart, for the listlessness and distractions of this world, which destroy the words of God. Still there is no fruit within my heart, which is pressed down by the evil.

PARATENE.

The evil is continually making its appearance. My heart is glad when man speaks evil of me. There are many unbelieving men in this place. Pray to God for that unbelieving people; that their hearts may he turned, that they may be made new, that they may be newly married with one heart, and with one thought. At last I am writing to you. I am continually lying down through illness. The years of my sickness, and of the grace of God towards me, are exactly equal, up to the day of my writing this letter. Sir, how do you do, my loving father! I have not loved you, you have loved me. Yet I must give my love to God for us two, for all the people of the world. How do you do? I do love you, my kind father. In heaven is the most gracious Father for us: thence are blessings and life given to us, saving us from this evil world. How do you do? Sir, Mr. Broughton, not one of our chiefs is dead; perhaps this is the sickness which will kill them. That is all my saying to you, and my love to you, and to God also, who has saved me. That is all. How do you do?
From your friend,
From Paratene.

The sentiments expressed in this letter will bear a Scriptural examination, and will serve to shew the nature of the instructions imparted by the Waimate Missionaries. To Mr. Davis, Paratene principally looked up as his instructor. When I first visited the Waimate in 1835, I was often at Mawe, and was much pleased both with the place and the people; but more particularly with Paratene. My impression then was, that he was a simple-minded and devoted Christian; manifesting even an excess of indifference as to temporal advancement. He was living in a hut no better than an English pig-sty, having given up

PARATENE.

his better dwelling for native prayer meetings. At chapel, when a Missionary was conducting the service, he used to keep the people under discipline; standing himself by the door the whole time, to prevent their passing in and out, and overlooking the congregation for the preservation of order. His addresses to the people, though displaying much ignorance, were animated and full of feeling.

At the beginning of 1835 he had been exceedingly ill, and, in the expectation of death, was very earnest in giving good counsel to his relatives. Notwithstanding his regard for them, they were leaving him, according to custom, to sink for want of nourishment; no one taking the trouble to give him even the tea, sugar, and flour sent by the Missionaries. The Rev. W. Williams paid him much attention, both in ministerial and medical capacity, and relates of him at that time, "We found him much reduced for want of food, though his complaint was not of a nature to threaten serious consequences. We persuaded him to take some food which we had brought with us; and recommended his removal to Waimate in the morning. He is happy in mind, and requested all his people to be present while we had prayer with him." 30 From this attack he had recovered before I saw him.

In 1837, as will be seen by the letter, the Mawe people were suffering from sickness. An epidemic of a serious nature was laying many of them aside; but Paratene at that time escaped, and his wife recovered.

PARATENE.

In the following year they were again visited by a most frightful epidemic, of an erysipelatous character, by which many were carried off, and among them our friend Paratene. 31 As I was then residing at the Waimate I had an opportunity of seeing him. Externally there was nothing about him calculated to excite admiration, – nothing which could have inspired even the pen of a Legh Richmond to clothe delightful facts of Christian experience in the attractive garb of the beautiful and romantic. Paratene possessed advantages above many of his countrymen; yet he was, in style of living, house, family and ordinary habits, scarcely less a native than formerly, sinful practices excepted. He had received many presents, sent from his English namesake, with a

PARATENE'S DEATH.

view to make him comfortable; but in one way or other these were disposed of without answering the desired end. He had a horse of his own, which he used to ride; he cultivated his own land; and had the means in his power of acquiring a respectable property. If the prevalent evil among the people was covetousness, Paratene's fault was of a nature precisely the reverse; for he really was too indifferent as to obtaining the means of raising himself in the scale of society.

For a day or two previous to his death he was lying in an almost senseless state, but on the last day he rallied. When I saw him, the evening before the day of his death, he was lying on the ground, in a dark comfortless hovel, wrapped in a filthy blanket, with scarcely one solitary token of advance towards civilization. His face was so disfigured by the effects of the disease that I scarcely knew him; but he was perfectly sensible, and his last hours were spent ia warning those about him to beware of hypocrisy, to be stedfast in prayer, to look well to their hearts, &c. When he was gone, one of his people said to me, "We have lost a man who used to keep the bit in our mouths:" and they certainly did lose in him a father and a guide. To Paratene himself, we have every reason to believe, the change was from a state of wretchedness and conflict to the enjoyment of eternal rest.

To return to, and conclude my journey; I reached Coromandel Harbour the same evening: and finding there one of the small coasting craft, engaged a passage to the Bay of Islands. The district around the

RETURN HOME.

harbour is timbered, and has some kauri. It was on the evening of the 16th of March we put out to sea; and, with light breezes, slipping quickly through the smooth water, we anchored on the 18th, before daylight, in the Bay of Islands; where, procuring a boat to take me over to Paihia, I was kindly furnished with a horse to carry me forward to the Waimate. The reader, wearied with prosy narration, will probably rejoice to have arrived there too. But if any further inquiry be made concerning the country, character, and habits of the New Zealanders, the writer's residence at Tauranga, – a protracted war which broke out during that residence, – and a subsequent visit to the Reinga, the exeunt-place of departed spirits, – will furnish matter of interest for a future communication.

THE END.

[Page 192 is blank]

26 Some parts of New Zealand are much overrun with wild cabbage and Swedish turnip, which, once introduced, have been left to seed and propagate from year to year.

27 2 Cor. v. 1.

28 Psa. cvii, 23,31.

29 The following extract from the 'Auckland Standard,' which appeared in a Hobart Town Paper June 7, 1842, will serve to shew the great increase of population at Auckland since the adoption of that part of the Thames as the seat of the local Government: – "Seven months ago there were not more than six weather boarded houses with shingled roofs. There are now upwards of six hundred, all (if we except about a dozen,) manufactured here entirely of native materials; many of the houses, for extent and accommodation, deserving the appellation of mansions. There are inns, with ten, twelve, and fourteen commodious rooms, besides the necessary outbuildings and offices for extensive establishments. Numerous large stores have been erected, some of them capable of containing and displaying hundreds of tons of goods."

30 'Church Missionary Record,' December 1836.

31 Mr. Ford, in his Medical Report of the above epidemic, says, – "The parts attacked by it have been principally the cutaneous covering of the face, ears, and eyes; and, internally, the lining membrane of the throat. In some few instances, the muscles of the throat have become so spasmodically affected, as, by their powerful contraction upon the wind-pipe to cause suffocation." – Church Missionary Record, May 1839. – And Mr. Davis relates a case of very sudden death, in connexion, I think, with the former epidemic; as there were many instances of sudden and alarming swellings of the head, face, arms, and in some cases of the whole body. He says, – "A poor woman had been working all day in the field. When she returned home she complained of hunger, cooked her food, and ate a hearty supper. Soon after she had laid down for the night, in a house where many others were sleeping, she complained of a pain in her bowels and groaned. The people fell asleep. One of them awaked, and inquired how the woman was. No answer was given: an examination took place: she was dead. The distended appearance of the corpse so alarmed the natives, that they actually dug a grave, and buried the poor woman before we were up in the morning: so that the poor creature was dead and buried before I knew that she was ill." – Ibid.

APPENDIX

APPENDIX.

The following list of the Plants of New Zealand was furnished by the late ALLAN CUNNINGHAM, Esq., when on his last visit to the Island; and it has been revised and arranged according to the Lindleyan classification through the kindness of DR. MILLIGAN. The native names, where known, are given in notes at the foot of the page.

Ranunculaceae.

Ranunculus rivularis

Ranunculus plebeius

– – – – – – -acaulis

– – – – – – -hirtus

– – – – – – -acris

Winteraceae

Drimys axillaris

Umbelliferaceae.

Hydrocotyle elongata

Hydrocotyle Asiatica

– – – – – – -microphylla

Petroselinum prostratum

– – – – – – -Novae Zealandiae

– – – – – – – -filiformi

– – – – – – -dichondraefolia

Ligusticum aciphylla

– – – – – – -heteromeria

– – – – – – – gingidium

– – – – – – -compacta

Peucedanum geniculatum

– – – – – – -moschata

Apium graveolens

Araliaceae

Panax simplex

Polyscias pinnata

– – – – – – -arboreum (a)

Aralia Schlefflera (b)

Cussonia Lessonii

– – – – – – -crassifolia (c)

Escalloniaceae.

Quintinia serrata

Pittosporaceae.

Pittosporum crassifolium (d)

Pittosporum cornifolium

– – – – – – - umbellatum

– – – – – – -reflexum

– – – – – – -eugenioides

– – – – – – -penielioides

– – – – – – -tenuifolium (e)

– – – – – – -radicans

(«) Wauwaupaku. (b) Pate, (c) Horoeka. (d) Tarata. (e) Kohuhu.

Onagraceae.

Fuchsia excorticata (a)

Epilobium pubens

– – – – procumbens (b)

– – – – – – cinereum

Epilobium nummularifolium

– – – – – -incanum

– – – – – – pedunculare

– – – – – – hirtigerum

– – – – – -microphyllum

– – – – – – virgatum

– – – – – – rotundifolium

– – – – – – glabellum

– – – – – – thymifolium

– – – – – – confertum

– – – – – – alsinoides

– – – – – – pallidiflorum (c)

– – – – – – nerterioides

– – – – – – junceum

– – – – – – atriplicifolium

– – – – – – haloragifolium

Haloragiaceae.

Cercodia erecta (d)

Goniocarpus citriodorus (e)

– – – – – – alternifolia

– – – – – – -depressus

– – – – – – nicana

Myriophyllum propinquum

Goniocarpus tetragynus

Myrtaceae.

Leptospernum scoparium (f)

Metrosideros diffusa

– – – – – – -ericoides

– – – – – – – -lucida

Metrosideros buxifolia (g)

– – – – – – – - hypericifolia

– – – – – – – perforata

– – – – – – – -salicifolia

– – – – – – - robusta (h)

Eugenia maire (1)

– – – – – – – tomentosa (i)

Myrtus bullata (m)

– – – – – – – florida (k)

Loranthaceae.

Viscum antarcticum

Viscum salicornioides (o)

– – – – – – -pubigerium (n)

Loranthus tetrapetalus (p)

Cucurbitaceae.

Sicyos Australis (q)

Mesembryaceae.

Mesembryanthemum Australe

Cruciferaceae.

Nasturtium sylvestre (r)

Alyssum maritimum (s)

Cardamine debilis

Lepidium oleraceum

(a) Kohutuhutu; the Fuchsia of New Zealand, [see p. 56.] (b) Totera. (c) Found at Mercury Bay. (d) Toatoa. (e) Piripiri. (f) Kahikatoa or Manuka, [see p. 75.] (g) Aka; a long pliable climbing plant, made use of by the natives as a strong tie for fencing, (h) Rata, [see p. 43.] (i) Pohutukawa, [see p. 43.] (k) Rakapika. (1) Mairetawaka. (m) Ramarama. (n) Tirauriki. (o) Parasitical on Kahikatoa. (p) Parasitical on Puriri, (q) Mawai, (r) The water cress, (s) Found in the Bay of Islands.

Violaraceae.

Erpetion spathulata

Droseraceae.

Drosera propinqua, Drosera intermedia

Passifloraceae.

Passiflora tetrandra (a)

Flacourtiaceae.

Melicytus ramiflorus (b), Melicytus macrophyllus

Hypericaceae.

Hypericum pusillum

Sapindaceae.

Alectryon excelsum (c), Dodonaea spatulata (d)

Elatinaceae.

Elatine gratioloides

Linaceae.

Linum monogynum (e)

Bombaceae.

Hoheria populuea (f)

Malvaceae.

Hibiscus vesicarius

Eloeocarpaceae.

Eloeocarpus hinau (g), Friesia racemosa (h)

Tiliaceae.

Entelea arborescens (i)

Meliaceae.

Hartighsea spectabilis (j)

Rhamnaceae.

Carpodetus serratus (k), Pomaderris kumarahou (1)

Pennantia corymbosa, – – – – – – – -ericifolia (m)

(a) Kohe. (b) Mahoe. (c) Titoki, [see p. 59.] (d) Ake, (e) Found on the islands which give name to the Bay of Islands, if) Hohere. (g) Hinau, [see p. 42.] (h) Makomako. (i) Wau. (j) Kohekohe. (k) Piripiriwata; found by Omapere Lake; bears a small white flower. (l) Kumarahou; a handsome shrub, bearing clusters of yellow flowers, (m) Tauhinu.

Euphorbiaceae.

Plagianthus devaricatus

Plagianthus urticinus

– – – – – – – – betulinus

Euphorbia glauca

Alsinaceae.

Arenaria media

Stellaria media

Rutaceae.

Melicope ternata (a)

Melicope simplex

Geraniaceae.

Geranium pilosum (b)

Pelargonium clandestine

– – – – – – retrorsura

Oxalidaceae.

Oxalis Urvillei (c)

Oxalis tenuicaulis

– – – – – – cataractae (d)

– – – – - lacicola (e)

– – – – – – propinqua

– – – – - ciliifera

– – – – – – exilis

– – – – - crassifolia

– – – – – – divergens

Coriariaceae

Coriaria sarmentosa (f)

Rosaceae.

Acoena sanguisorbae (g)

Rubus Schmidelioides

Rubus Australis (h)

– – – – - cissioides

Leguminaceae.

Edwardsia microphylla (i)

Guilandina Bonduc

– – – – – – grandiflora

Carmichaelia Australis (k)

Clianthus puniceus (j)

Griselinia lucida

Cunoniaceae.

Weinmannia betulina

Leiospernum racemosum (1)

– – – – – – – fuchsioides

Ackama rosaefolia (m)

– – – – – – – - sylvicola

(a) Warangi. (b) Leaves laciniated. (c) The common yellow Oxalis. (d) So called from its being found near the Kerikeri waterfall, (e) Found near Omapere Lake, (f) Tupakihi, [see p. 57.] (g) Pirikahu [stick to the clothes]; an appropriate name for this well-known plant, (h) Tataramoa; the Bramble or Blackberry of New Zealand, (i) Kowai, [see p. 43.] (j) Kowai ngutukaka [parrot-bill kowai]; the most elegant flowering shrub of the country, (k) Maukoro. (1) Towai, [see p. 42.] (m) Makamaka.

Crassulaceae.

Tilloea verticillaris

Urticaceae.

Urtica ferox (a)

Urtica debilis (b)

Artocarpaceae.

Elatostemma rugosa (e)

Hedycaria scabra (e)

Hedycaria dentata (d)

Moreaceae

Broussonetia papyrifera

Piperaceae

Piper excelsum (f)

Peperomia Urvilliana

Atherospermaceae.

Laurelia Novae Zealandiae (g)

Santalaceae. (h)

Mida salicifolia (i)

Mida myrtifolia

– – – – – – eucalyptoides

Thymelaceae.

Pimelia gnidia (j)

Pimelia arenaria (I)

– – – – - pilosa

– – – – - prostrata

– – – – - virgata (k)

– – – – - Urvilliana (m)

Proteaceae.

Persoonia toru (n)

Knightia excelsa (o)

Laurinaceae.

Laurus taraire (p)

Laurus calicaris (r)

– – – – - taua (q)

Amaranthaceae.

Alternanthera denticulata (s)

Mniarum biflorum (t)

(a) Found at Cloudy Bay. (b) Found at the Kauakaua, Bay of Islands, (c) Parataniwa. (d) Porokaiwiri. (e) Found on the Kerikeri river, (f) Kawakawa; the New Zealand pepper plant, (g) Pukatea; found in low ground at the Waimate, (h) The Sandal-wood family, (i) Maira; found at Wangaroa, (j) Found at Dusky Bay. (k) Kaikaiatua. (1) Outatoranga; found on the sand hills at Hokianga, (m) Found in the Bay of Islands, (n) Toru; found in the Bay of Islands, (o) Rewarewa. Its wood is reddish brown: it splits freely, and answers for fencing, (p) Taraire. Its wood splits freely, but is not very durable, (q) Taua, (r) Tangeo. (s) Nahui. (t) Kohukohu.

Chenopodiaceae.

Chenopodium triandrum (a)

Chenopodium maritimum

– – – – – – – - botrys

– – – – – – – – fruticosum

– – – – – – – – glaucum

Salicornia indica

Tetragoniaceae.

Tetragonia expansa

Polgyonaceae.

Polygonum Australe (b)

Polygonum prostratum (e)

. – – – – – – – adpressum (c)

Rumex crispus

– – – – – – – - complexum (d)

– – – – - Brunonianus

Ericiceae.

Gaultheria antipoda

Gaultheria fluviatilis

– – – – – – rupestris, (f)

Epacridaceae.

Cyathodes acerosa (g)

Dracophyllum latifolium (h)

Leucopogon fasciculatus

– – – – – – longifolium (i)

– – – – – – - Fraseri

– – – – – – rosmarinifolium (j)

Pentachondra pumila

– – – – – – Urvillianum (k)

Epacris pauciflora

– – – – – – Lessonianum

Primulaceae

Anagallis arvensis

Samolus littoralis

Myrsiaceae.

Myrsine Urvilliae (1)

Corynocarpus laevigata (n)

– – – – - divaricata (m)

Sapotaceae.

Achras costata

Nolanaceae.

Dichondra repens

Convolvulaceae.

Calystegia sepium (o)

Ipomoea pendula

– – – – – – soldanella (p)

(a) Poipapa. (b) Puka, (c) Heruna. (d) Pohuehue. (e) Tutunahua. (f) Found in the Middle Island, (g) Mingi. (h) Nene, (i) Found in the Middle Island, (j) Ibid, (k) Found at the Bay of Islands. (1) Tipau. (m) Found at Hokianga, (n) Karaka, [see p. 57.] (o) Powiwi; the convolvulus sepium of Linnaeus, (p) Panahi: the common bindweed.

Lobeliaceae.

Lobelia alata

Lobelia submersa

– – – – - angulata

– – – – - physaloides

– – – – - littoralis

Campanulaceae.

Wahlenbergii gracilis (a)

Stylidaceae.

Stylidium spathalatum (b)

Forstera sedifolia (c)

Goodeniaceae.

Goodenia repens

Scaevolaceae.

Scaevola Novum Zealandiae

Cinchonaceae.

Opercularia diphylla

Coprosma divaricata

– – – – – – – - aspera

– – – – – - acerosa

Coprosma lucida (d)

– – – – – - repens

– – – – – – foetidissima

– – – – – – spathulata

– – – – – – propinqua

Ronabea Australis

– – – – – -rotundifolia

Nertera depressa

– – – – – – rhamnoides (e)

Geophyla dichondraefolia.

– – – – – – gracilis

Galiaceae.

Galium tenuicaule

Galium propinquum

Eupatoriaceae.

Brachyglottis repanda (f)

Brachyglottis rani (g)

– – – – – – – - rotundifolia

Asteroidaceae.

Solidago arborescens

Aster coriaceus

Lagenophora Forsteri (h)

Hoxtonia furfuracea (j)

– – – – – – – -lanata

Vittadenia Australis (k)

Aster holocericeus (i)

(a) The Blue Bell, (b) Found in Cook's Straits, (c) Found at Dusky Bay. (d) Karamu. (e) Found on the Kerikeri river, (f) Pukapuka; a handsome shrub, the large leaves of which are white on the under side, (g) Rani, (h) The daisy, (i) Found at Dusky Bay. (j) Akepiro. (k) Found in Cook's Straits.

200 APPENDIX.

Senecionidaceae.

Bidens pilosa (a)

Gnaphalium involucratum

Cotula coronopifolia

– – – – – – – - Keriense

Myriogyne minuta

– – – – – – – - trinervae

Soliva tenella

Arnica operina (d)

Craspedia uniflora (b)

Senecio lautus (e)

Cassinia leptophylla

– – – – - Australis

Ozothamnus pinifolia

– – – – - neglectus

Helichrysum bellidioides

– – – – - argutus

Gnaphalium luteoalbum (c)

– – – – - quadridentatus

– – – – – – – simplex

– – – – - hispidulus

– – – – – – – -lanatum

Cichoraceae.

Scorzonera scapigera

Picris hieracioides (f)

Sonchus oleraceus

– – – attenuata

Plantaginaceae. (g)

Plantago major

Plantago varia

Boraginaceae.

Anchusa spatuata

Myosotis Forsterii

Labiaceae.

Micromeria Cunninghamii (h)

Verbenaceae.

Vitex littoralis (i)

Myoporinaceae.

Myoporum laetum (j)

Aricennia tomentosa (I)

– – – – – – pubescens (k)

Cyrtandraceae

Rhabdothamnus Solandri (m)

(a) Kohiriki. (b) Found in Cook's Straits, (c) Pukatea. (d) Found at Dusky Bay. (e) Ibid, (f) The Dandelion. (g) The Plantain, although included in Mr. Cunningham's list, is not, I believe, indigenous in New Zealand, (h) Found near the Wesleyan settlement on the Hokianga, (i) Puriri; misnamed vitex littoralis, as it is not found near the sea coast. For an account of this valuable tree, [see p. 40.] (j) Ngaio. (k) Found in the Middle Island. (1) Manawa. (m) Waiuatua [milk of the gods]; it grows in woods, and bears an orange-coloured flower.

Scrophularinaceae

Veronica speciosa (a)

Veronica elliptica (c)

– – – – – – salicifolia (b)

– – – – – - cataractae

– – – – – – macrocarpa

– – – – – - diosmifolia (d)

– – – – – – ligustrifolia

– – – – – - calycina

– – – – – - angustifolia

Gratiola sexdentata

– – – – – – parviflora

Euphrasia cuneata

Solanaceae. Solanum laciniatum (e)

Gentianaceae.

Gentiana saxosa (f) , Sebaea gracilis (h)

– – – – – - montana (g)

Apocynaceae. Parsonsia heterophylla

Loganaceae. Geniostoma ligustrifolium (i)

Oleaceae. Olea apetela (j)

Coniferaceae. Dammara Australis (k)

Taxaceae

Phyllocladus trichomanoides (i)

Dacridium mai (p)

Podocarpus ferruginea (m)

– – – – – – plumosum (q)

– – – – – – – totara (n)

– – – – – – cupressinum (r)

– – – – – – -excelsus (o)

Iridaceae.

Libertia grandiflora

Libertia micrantha

– – – – – - ixioides

(a) Napuka; found near the South Head, Hokianga: it grows to a shrub, six feet high, bearing a blue flower, (b) Koro-miko. (c) Found at Cook's Straits. (d)Piriti; found near the Kerikeri waterfall, (e) Kohoho. (f) Found at Dusky Bay. (g) Ibid, (h) Found at Hokianga, (i) Hangehange. (j) Found in the southern part of the Northern Island; it is a timber tree; the iron-wood of Norfolk Island. \k) Kauri; the much esteemed New Zealand Pine, [seep. 39.] (1) Tane-kaha, [see p. 41.] (m) Miro. (n) Totara, [see p. 41.] (o) Kahikatea, [see p. 40.] (p) Mai. (q) Kawaka. (r) Rimu

Orchidaceae. (a)

Thelymytia Forsteri (b)

Gastrodia sesamoides

Orthoceras strictum

Earina mucronata (d)

Microtis Banksii (c)

Dendrobrium Cunningham. (e)

Acianthus rivularis

Bolbophyllum pygmeum {i)

Pterostylis Banksii

Palmaceae.

Areca sapida (g)

Asphodelaceae.

Arthropodium cirrhatum (h)

Cordyline Australis (k)

Dianella intermedia (i)

– – – – – -stricta (1)

Dracaena indivisa (j)

Phormium tenax (m)

Juncaceae.

Juncus maritimus

Luzula picta

– – – – – - effusus

Astelia Banksii (n)

– – – – – - filiformis

– – – – - Solandri

Smilaceae. Ripogonum parviflorum (o)

Pandanaceae. Freycinetia Banksii (p)

Araceae. Caladium esculentum (q)

Typhaceae. Typha angustifolia (r)

Naiadaceae. Potamogeton natans

Juncaginaceae. Triglochin flaccidum

(a) Several other species of Orchis, some very beautiful, have since been discovered by Mr. Colenso. (b) Common on barren land, (c) Its leaf resembles garlic, (d) An epiphyte, (e) Pendulous on trees, (f) An epiphyte, (g) Nikau; the New Zealand Palm, [see p. 36.] (h) Rengarenga. (i) Turutu. (j) Found at Dusky Bay. (k) Ti, [see p. 58.] (1) Ti ngahere, or growing in woods, (m) Korari; the Flax Plant, [see p. 61.] (n) Kowarawara; epiphytical on Puriri, [see p. 41.] (o) Kareao, [see p. 138.] (p) Kiekie; used for tying reed-work, (q) Taro. Although inserted here by Mr. Cunningham, the Taro is not indigenous, (r) Raupo; the Bulrush, [see p. 6a]

Graminaceae.

Agrostis crinita

Bromus Australis

– – – – - ovata

Schenodorus littoralis

– – – – -rigida

Triticum scabrum

– – – – - procera

– – – – – – repens

– – – – conspicua

Poa Australis

– – – – – - aemula

– – – imbecilla

– – – – Billardieri

– – – coespitosa

– – – – - Forsteri

Arundo Australis (b)

– – – – - pilosa

Paspalum orbiculare

Phalaris canariensis

Rottboellia uniflora

Danthonia pallida

Spinifex sericeus

Avena antarctica (a)

Torresia redolens (c)

Cyperaceae

.

Cyperus ustulatus

Scirpus lacustris

Fuirena rubiginosa

Vauthiera Australis

Isolepis nodosa

Elaeocharis sphacelata

– – – – - setacea

– – – – – – acicularis

– – – – -spiralis

Morelotia Gahniaeformis

Schaenus imberbis

Uncinia Australis

Lepidosperma elatior (d)

Carex polystachia

Lamprocarya lacera

– – – punctulata

– – – – – – – - setifolia

– – – recurva

– – – – – – – affinis

– – – geminata

Gahnia procera

Restiaceae.

Leptocarpus simplex

Polypodiaceae.

Polypodium attenuatum

Lomaria discolor

– – – – – - Billardieri

– – – – - procera

– – – – – – – -pustulatum

– – – – - filiformis

– – – – – – – -tenellum

– – – – - propinqua

– – – – – – – -grammitidis

– – – – - Fraserii

Grammitis scolopendria

Allantodia tenera

– – – – – Australis

Asplenium falcatum

Niphobolus rupestris

– – – – – – polyodon

– – – – – – – bicolor

– – – – – – lucidum (e)

Lomaria lanceolata

– – – – – – obliquum

(a) Found at Cloudy Bay. (b) Kakaho; the reed used in lining native houses, (c) Karetu; a sweet scented grass, (d) Toetoe; used for thatching: hence all kinds of thatch, shingles, or tiles, are called by the natives Toetoe. (e) Huru huruwenua.

Asplenium obtusatum

Adiantum falcatum

– – – – – – flabellifolium

Cheilanthes tenuifolia

– – – – – – bulbiferum

– – – – – – – -ambigua

Canopteris flaccida

Lindsaea Lessonii

Doodia aspera

– – – – – -linearis

– – – – – - caudata

– – – – – – trichomenoides

– – – – – - Kunthiana

Loxoma Cunninghamii

Pteris rotundifolia

Dicksonia squarrosa

– – – comans

Aspidium pennigerum

– – – esculenta (a)

– – – – – – vestitum

– – – affinis

– – – – – - serra

– – – macilenta

– – – – – -proliferum

– – – Brunnoniana

– – – hispidum

– – – scaberula

– – – -velutinum

– – – tenuis

– – – – – – coriaceum

– – – microphylla

Nephrodium glabellum

Adiantum affine

– – – – – – – molle

– – – – – – formosum

Cyathea dealbata (b)

– – – – – – hispidulum

– – – – -medullaris (c)

Gleicheniaceae.

Gleichenia hecystophylla (d)

Hymenophyllum nitens

– – – – – -flabellata

– – – – – – – – -flexuosum

' – – – – – -Hermanni

– – – – – – – – -secundum

Trichomenes reniforme

– – – – – – – – -multifidum

– – – – – – – -venosum

– – – – – – – – -semibivalve

– – – – – – - strictum

– – – – – – – – - minimum

– – – – – – -elongatum

– – – – – – – – -Tunbridgense

– – – – – – – leptophyllum

– – – – – – – – -bivalve

Hymenophyllum dilatatum (e)

– – – – – – – – – dimissum

– – – – – – – -sanguinolentum

– – – – tortuosum

– – – – – – – -scabrum

Osmundaceae

Todea pellucida

Schizaea bifida

Lygodium articulatum (f)

– – – – – – dicholoma

Schizaea propinqua

(a) Raorao; the common edible fern, [see p.15.] (b) Ponga; a tree fern, [see p.15.] (c) Korau; a tree fern, [see p.16.] (d) Waewaekaka, or parrot's foot, (e) The minute Hymeno-phylla abound in the dampest and most shaded spots: many of the species are extremely beautiful in form, and delicate in colour, (f) Mangemange.

APPENDIX. 205

Ophroglossaceae.

Ophroglossum coriaceum

Botychium Australe

– – – – – – – – – elongatum

Lycopodiaceae.

Lycopodium Lessonianum

Lycopodium phlegmaria

– – – – – – – -densum

– – – – – – – - volubile

– – – – – – – - cernuum

– – – – – - d'Urvillaei

– – – – – – – -flagellaria (a)

Tmesipteris Forsterii

– – – – – – – - laterale

Jungermanniaceae.

Jungermannia scolopendra

Jungermannia lanata

– – – – – – – – - saccata

– – – – – – – – – flagellifera

– – – – – – – – - falcata

– – – – – – – – -appendiculata

– – – – – – – – -adiantoides

– – – – – – – – – tomentella

– – – – – – – – -conjugata

– – – – – – – – – pulchella

– – – – – – – - ramosissima

– – – – – – – – – pendulina

– – – – – – – – - gigantea

– – – – – – – – -microphylla

– – – – – – – – pinnatifolia

– – – – – – – – -clavigera

– – – – – – – – – Billardieri

– – – – – – – – -palpebrifolia

– – – – – – – – -sinuosa

– – – – – – – – -phyllanthus

– – – – – – – – coalita

– – – – – – – – -flabellata

– – – – – – – – - squarrosa

– – – – – – – – – eriocaula

– – – – – – – – -nobilis

– – – – – – – -hymenophyllum

– – – – – – – – – glaucescens

Hepaticae

Anthoceros giganteus

Marchantia

Musci calyptrati. (b)

Sphagnum latifolium

Trichostomum perichaetiale

Gymnostomum gracile

Leucodon calycinus

– – – – – macrocarpum

Zygodon conoideum

– – – – – – – – – leptostomum

Orthotrichum prorepens

Polytricum subulatum

– – – – – – – – – longirostrum

– – – – – – dendroides

– – – – – – – – -longipes

– – – – – – tenuirostrum

– – – – – – – – -gracile

Dicranum glaucum

Neckera planifolia

– – – – – - Billardieri

– – – – - setosa

– – – – – – - dicarpon

Bartramia pendula

(a) Grows on Pohutukawa trees, (b) Mosses, liverworts, lichens, and minute ferns abound in great variety in the damp and shaded woods of New Zealand.

Codonoblepharum Menziesii

Gypsum distichum

Bryum bartramoides

– – – – – - amoenum

– – – – dichotomum

– – – – – – leptorrhyuchon

Hookeria pennata

– – – – – – aciculare

– – – – – – quadrifaria

– – – – – – gratum

– – – – – – rotulata

– – – – – -comosum

Leskea sulcata

– – – – – – Menziesii

– – – – ericoides

– – – – – – Neckerioides

– – – – -mollis

– – – – – – arbuscula

– – – – -concinna

– – – – – – flexile

Gypsum spiniforme

– – – – – – mongrotianum

– – – – – – spininervium

Racopilum tomentosum

– – – – – - bifarium

Clematis indivisa

Clematis hexasepala

– – – – – – parviflora

Genus corneis affine.

Alseuosmia linariifolia

Alseuosmia atriplicifolia

– – – – – – – -ligustrifolia

– – – – – – – -ilex

– – – – – – – -Banksii

– – – – – – – -quercifolia

– – – – – – – -palaeformis

– – – – – – – -macrophylla

Genus novum Rhamnis affine.

Korokia buddloeoides (a)

Genus novum ordinis manifeste, inter
Brexiaceas et Celastrineas.

(a) Korokia taranga. (b) Found at Wangaroa.

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