Missionary Life and Work in New Zealand

John Alexander Wilson

First published by Society for Promoting Christian Knowledge. in 1889

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

Epub © 2013 Early New Zealand Books Collection

ISBN 978-1-927289-39-6

[FRONTISPIECE]

REV. J. A. WILSON

[TITLE PAGE]

MISSIONARY LIFE AND WORK
IN
NEW ZEALAND,

1833 to 1862.

BEING THE PRIVATE JOURNAL OF THE LATE REV. JOHN ALEXANDER WILSON. EDITED BY C. J. WILSON.

PRINTED FOR PRIVATE CIRCULATION ONLY.

Auckland:
PRINTED AT THE STAR OFFICE, SHORTLAND AND FORT STREETS.
MDCCCLXXXIX:

[PREFACE]

PREFACE.

After ten years service in the Navy, Mr. J. A. Wilson (the of the following journal) took employ under the Church Mission, and was at once posted to their Maori mission in New Zeal x catechist. 1 He sailed from England on the 21st September with his wife and family, on board the convict transport "Camden," bound for Sydney.

With England's outcasts on board the "Camden" Mr. Wilson soon interested himself, attending to their spiritual wants. Though here for a while he was looked upon with suspicion by the officers in charge.

Leaving the "Camden" in Sydney harbour, he proceeded voyage to New Zealand in the "Byron," where he arrived on the 12th April, 1833.

We may smile at such a tedious voyage now, but such then was travelling. What follows is from Mr. Wilson's journal.

1 See Appendices at end of book.

PART I. TE PUNA, 1833-34.

JOURNAL.

PART I.

TE PUNA, 1833-34.

Sunday (no date). – In the afternoon, as I accompanied the Rev. W. Williams to a village where he intended addressing the people, we observed a man sitting on a bank near the sea, where he had taken up his abode for the day. He told Mr. Williams that he and another had just arrived from a distance with a canoe full of provisions to sell at the mission settlement, but, finding it was the Ra tapu – sacred day, had at once anchored. On his saying that he had relations at the settlement, Mr. Williams desired him to take up his lodging with them, but the man, considering the place tapu that day, could not be moved from his purpose of waiting for the morrow.

Sunday, May 5th. – With five native converts partook of the Lord's Supper. One of these, Rawiri T – – -;, a man about forty years of age, has been a most savage cannibal. It is said of him that in the late southern war he made captive a woman, whose husband he killed, and her two children afterwards were eaten by himself and his companions. Bad as human nature is, it seems impossible that it should ever have fallen so low, but such is the fact. This woman is now his only wife, and the two are an example of order, semi-civilization, and piety.

December 23rd, 1833. Te Puna, 2 Bay of Islands. – This morning took leave of my family, and with Mr. Fairburn (my good colleague) left Te Puna in an open boat – "Kukupa" – some two and a-half tons burden, with the intention of visiting the recently selected site for a new mission station on the Thames River, which is to be called the "Thames Station," and is about 150 miles to the south-east of the Bay of Islands. Since our arrival in this country I have always visited the villages and pas a few miles distant from the mission stations; but this is my first essay among thorough savages, who are fierce cannibals, without a vestige of civilization. As the evening drew on the wind headed us, with a heavy swell from the sea, and prevented our passing Matakokako, Cape Brett, so we anchored for the night in Paroa Bay. Here we found many

natives fishing for kahawai, and preserving large quantities for winter use. They were nearly all heathens, but they received us kindly and gave us a liberal supply of fresh and dried fish. Had service in the evening with ah who would attend.

24th. – Got the boat ready before daylight, and after rowing some miles, landed for breakfast. The day soon became very hot. Running before the breeze we passed rapidly along the coast. The country is beautifully wooded, but near the sea often broken and sometimes very irregular. It appears quite different to any European seaboard, and its very diversity of formation gives it interest. We passed many pretty little bays and boat harbours in a run of forty-five miles. After midnight we drew our boat up at Whangarei, and pitched our tents at two o'clock in the morning.

25th. – The weather perfect. Standing before a fresh sea breeze, we passed at times through shoals of kahawai, in places covering the whole surface of the water. In these immense gatherings the fish appear in millions. They are finely formed, a model of symmetry, and are something like the mackerel. In going through these shoals the natives row quickly, and throwing a cleverly made artificial bait overboard, generally catch some. In the evening entered the more than pretty little cove of Omaha, which is well sheltered except from the east. The rocks here were covered with oysters, and so also the branches of the trees which dip in the water. In trying to get some birds for food my gun burst, but I escaped uninjured. The broken part passed within a few inches of my eye. How unceasing is the protection and goodness of God!

27th. – Wind fresh and fair. When we entered the Frith of the Thames – more than ten miles broad – the sea ran high, and the wind increasing, gave our boat (though built by a Deal boat-builder) 3 a good trial. After some hours we landed on the island of Pakihi. This delightful spot, perhaps not more than a thousand acres in extent, has a fair aspect, with a beautiful bay and beach facing the south, is fertile, and the waters abound with fish, but there are no natives on it. Such is the state of the country that the people are afraid to live on islands, however inviting, lest some roving war party should surprise and annihilate them. Mr. Fairburn, who came to New Zealand seven years, before me, observed that, some time since, 4 a company was formed in England which sent a good ship, well found, to examine these and other parts, with the intention of finding out their various resources, in order to colonize or trade. That after visiting several places they at last

1833. A COASTING VOYAGE TO THE THAMES.

bought this island on account of its supposed mineral wealth, but the fierce, turbulent character of the natives alarmed them, and they finally abandoned the country, and directed their efforts to the northern pearl fishery. We are now about thirty miles from Puriri, the new station, which we hope to reach to-morrow.

28th. – Quitted Pakihi by moonlight, the wind light and fair. By 8 o'clock it freshened to a moderate gale, and this, meeting the ebb tide in the broad part of the Frith, raised a high sea. After two hours the estuary became narrower, and less sea, and at 10 a. m. we reached the village of Kopu, where we found the "Fortitude," a large schooner, which had been freighted at the Bay of Islands to bring stores and a few cattle to the Puriri. At Kaweranga, a village on the north side of Kopu, and near it, we found that inlet of the Frith, called the Thames by Captain Cook, terminates, and that two rivers a few miles apart branch from it and flow inland. The largest of these is the Waihou, which follows the high land on the eastern side of the Thames, winding its way into the interior, and generally keeping between one and two miles from the hills. It is navigable for boats and small vessels for thirty miles. The other river is called the Piako; it is the lesser of the two. For a short distance it passes by the land on the western side of the Thames, when it enters on a low, rich country nearly on a level with the estuary, and scattering its waters over the interior, forms large pools and swamps, and also fills the lower part of the dense forests that extend many miles inland. The natives say that these forests are dangerous to a stranger, owing to the water which in floods they receive from both rivers, and which remains in them; that there are no paths or tracks of any kind: that little of their wilds have ever been trod by foot of man.

They further state that when the Ngapuhi first obtained firearms from whaleships in exchange for fresh provisions (other tribes having only their Maori weapons could not oppose them), they devastated all lands but these; and that when Ngapuhi invaded the Thames, some of the people, to avoid certain destruction, took refuge in this wilderness of wood and water where none could follow them, and that a remnant of these fugitives remains in the forests to the present day. It seems that these swamps abound with eels, which are easily taken in the autumn when the ground is dry; but on what else these refugees subsist, how they live and are clothed, surprises even the natives themselves. Smoke, they say, is still sometimes seen above the thickest parts of the forests; that upon one or two occasions a few of the people have been seen, but the poor wanderers have never returned to their former homes, nor

do they now seem willing to hold communication with their outside kinsmen. While slowly sailing up the river, we observed that the land was low and flat to the foot of the hills. The banks of the river, and the little creeks here and there falling into it, looked fresh with the bulrush and other leaves waving above them, and the beautiful green which seemed to cover everything, awoke in the memory the verdure of the country and the home we had left for the Gospel's sake. And as I now looked eagerly round for the settlement, as the spot of our future destiny, seeing the solitude and perfect isolation of the place, and knowing the rude and savage character of the people, all this, with the thought of the past and that all was now and forever forsaken in dear, dear old England, filled the heart with strong and varied emotions......

But the faith which God only can impart came at once to my aid, and inwardly lifting up my heart to Him, I felt assured and confident. That blessed invitation, "Thou hast been faithful over a few things, enter thou into the joy of thy Lord," will one day fill the heart with other feelings. What then shall we think of sufferings that befel us by the way, or of what we may now lose for our Master's sake? In an hour's time we entered a creek to the left, and after rowing for less than a mile between its muddy banks we landed in front of three mission houses, which a number of natives are building. The houses are about forty yards apart, with a narrow road between each, and a garden marked out in front. The houses are all the same size, forty by twenty-four feet; the posts on which the high-pitched roof rests are about eight feet above the ground. These dwellings are made of raupo, bulrush. The The outer walls are nearly a foot thick, which keeps out the weather very well. They cost when complete about five pounds. The end house to the east is to be mine; and here we found the Preeces, who had come in the "Fortitude."

Shortly after landing we were told of a poor European who had fallen a victim to native barbarity. It appeared that for some time past the tribe among whom he was living had not paid for the arms and ammunition sold to them, and he was about to remove the remainder of his trade to another village. Having filled a large canoe with all he had, and while sitting in the stern waiting for the crew, three men with a chief named Tohi came into the canoe and threw him overboard, ripped open his bowels in the water, then took his little property, cooked his body and ate it. But through the protection of a chief named Kahawai, this poor fellow's companion, a man named Scott, escaped. He was guarded through the night till he reached the coast thirty miles distant. Such intelligence

1833-4. GOLD DISCOVERED.

is not very cheering on our first arrival in this remote place. When one contemplates these people, the inquiry often occurs, "Lord, what is man that thou shouldst set thine heart upon him?" In this land man has made himself more vile than the beasts. How can such be ever formed into the Divine image? But with God all things are possible! We are not ignorant of the work before us, and rely not on our own strength, wisdom, or courage, but humbly in God alone, and have no reason to despair. In His hand all instruments are alike. He, who made all things, can produce any change He pleases in the creatures he has formed.

29th. – Our first Sunday at Puriri. The morning service commenced by singing the hymn, "From Egypt lately come." The translation of this hymn is considered good, and if it lacked harmony, it was not wanting in spirit. I felt roused and much interested. The natives behaved well, and were attentive. An artist might have found subjects in that large assembly worthy of his best pencil. After service some were got together for a kind of Sunday School, and this is the beginning of such things at Puriri. In the afternoon Mrs. Preece prepared a room in her house, and here the little party of missionaries (Fairburn, Preece, and Wilson) who are to occupy this station met, and for the first time held a service in English. This good custom of holding a service in their native tongue is never omitted on the Sunday, however few may be present. Evening service with the natives was more interesting than that of the morning. Attention and inquiry sat on every face, and many a manly countenance lit up while listening to "The Way, the Truth, and the Life." The day has been one of encouragement. May God enable me more fully to confide in Him.

30th. – Surrounded all day by the natives. They spoke with good sense, always unreserved, and good humoured; took minute interest in everything they saw and heard.

31st. – Rev. W. Williams 5 arrived from a tour in the direction of Tauranga. He showed me a stone containing mineral, seemingly gold, less than a walnut in size, which he picked up after crossing the Ohinemuri, a small river which flows into the Waihou some few miles from this. The Maori is so familiar with war that when Mr. Williams and his companions made a fire at the head of Katikati, they took to their canoes and fled, which obliged his return, being unable to pass the streams without a canoe.

January 2nd, 1834. – We are, on the whole, satisfied with the central position of the station. The large tribes are within a circle of twenty miles. There are some encouraging traits about this

people. With the exception of five or six Europeans, they know little of the white man, which is a great advantage to the missionary. To-day Messrs. Williams, Fairburn, and myself left the Puriri, on our return to the Bay of Islands. Mr. Williams preferring to return in the "Fortitude," we parted at Kopu, while we, in "Kukupa," held on our course till midnight, when we landed at Pakihi.

4th. – Reached an island called Waiheke where we had breakfast. After rowing ten or twelve miles came to a second island – Tiritiri Matangi. Here our men caught some penguins among the rocks, which hunger made palatable.

Sunday, 5th. – A day of rest! How great is the mercy of God, who in His goodness has set apart this day for man's spiritual and temporal use; for indeed, both body and mind are refreshed. The day was very hot. We held Maori service under some fine trees; afterwards we read the English service.

6th. – Before day dawned we stowed the boat. After sunrise the wind freshened to a gale; in a few hours the sky darkened, and we, with difficulty, stood along the coast. By 11 a. m. it became nearly impossible to keep the boat's head to the sea. We had seventeen natives on board, besides luggage and provisions; our little vessel being sharp both fore and aft, laboured greatly. The wind became so heavy in the squalls that to lighten her we threw part of the potatoes and fresh water overboard. At 4 p. m. we reached a small haven, many miles from Tiritiri Matangi; here we landed for the night. The natives, after the fatigue of the day, wandered about seeking shell-fish and birds.

8th. – Yesterday we were weather-bound. To-day we stood across the next bay, the wind still strong and sea high. After a run of about fifty-five miles, we reached the headland of the Bay of Islands; all very weary. We had fasted nearly the whole day and were glad to rest at this place for the night.

9th. – Crossed the broad entrance of the Bay, landed at Te Puna 10 a. m. Thankful to find my dear wife and the boys quite well. We had sailed some two hundred and fifty miles in an open boat on a coast nearly unknown, without an accident.

10th. – This morning I was alarmed by the cries of one of our native women servants, and, on going outside, I found three Maoris dragging her away to their village to become the third wife of a petty chief. She besought me to help her, which I soon did. But this enraged them, and as I saw that she would only suffer the more from my interference and that force was useless, I sent for Mr. King. He tried persuasion, but in vain. The three men, without any regard to him, continued to drag and half carry the

1834. ABDUCTION OF WOMEN.

struggling, shrieking woman up the hill behind our houses, to their village. Truly, the state of man living without God is a state of bondage and misery removed from freedom and happiness. In this land the author of all evil rules with an iron hand.

11th. – To-day the girl escaped from her captor and returned to our house, where she concealed herself in an underground place. The chief and his party appeared shortly afterwards. He was a man of middle age, rather short, broad set, strong, and active. He came at once to me and furiously demanded the woman. I replied, "You must find her," and as I was afraid that he would enter the house, I fastened all the doors and then sat outside in the verandah, he and his men sometimes sitting near me or walking before me. Late at night they withdrew.

Sunday, 12th. – After morning service accompanied Mr. King to one of the villages. I must here observe that such is the respect which the heathen natives have for the Ra tapu, and which probably arises from superstition, that neither the chief nor any of his men were seen to-day, so the young woman, without fear, left her hiding-place and was at large during the whole day.

13th. – Very early this morning, before I was up, the men again returned. The chief shook my bedroom door so violently that I could not doubt my visitor. I immediately met him. He furiously inquired after the woman. All he could say did not move me, though my patience was as nearly exhausted as his own. To all his menaces my only weapon was quietness and affected indifference. When the chief could no longer endure this he hastily threw off all his clothes – a sure presage of evil with the Maori – and, armed with a heavy cudgel, he ran to and fro, shouting indignation and violence. And now, summoned by the noise, both friends and foes collected and were sitting around us. At last the chief was nearly exhausted, but before he had time to rally or mischief occur, Te Wharepoaka, the principal chief in these parts, came to the rescue. Te Wharepoaka was a man deeply stained in atrocity. It will be sufficient introduction to this person if I say that not long since he attacked and took the Cavalli Islands (some of which are mere rocks, and lie a short distance off Whangaroa). This man – if he may be called a man – having overpowered the inhabitants and slain most of them, made the living gather and carry the firewood with which they knew their own bodies would be cooked for this demon chief and his demon clan to devour. These were the men now sitting about. I had often seen Wharepoaka, and knew him a little, and my good friend Mr. King, the patriarch of the C. M. S., seemed to regard him as a sort of High Constable among a people

with whom "might ruleth right." And now, in our need, he interposed, and with some warmth, dismissed the offending chief and his party without their prey.

15th. – Took the girl to Moturoa, where her mother's tribe are living.

17th. – To-day Tau, very silly girl, who I had landed amongst her own tribe, returned to live with us. Resolved by grace, notwithstanding every hindrance, to live nearer to God, and study His word more and more.

24th. – The men came again in search of Tau; they were insolent; they tried every door and window in the house. Having secured the doors, I then took writing materials and sat outside on the verandah, they sitting near the whole day. Had I attempted to enter they would have rushed in with me, so it became a matter of who should hold out longest. When evening came my friend grew impatient, and snatched a key from my hand, which he thought opened the room where the woman had taken refuge. Wearied, I sent again for the leading chief. They then withdrew one by one, and when the last man was gone, the men of the settlement again took the girl by boat to her friends.

Sunday, February 16th. – After morning service Mr. King and myself visited some of the villages. A long and toilsome walk over high hills brought us to the village of Mataka. Here we found only fourteen natives, and with these we had an afternoon service.

When Mr. King first landed at Te Puna (about 1816) this part of the country was swarming with people, and it is sad that the few who now remain where the Gospel was first preached are the most obstinate in rejecting it. The past horrible and revolting crimes of such men as Te Wharepoaka are not passed over or forgotten by a God of judgment.

March 10th. – See Note.

April 19th. – The past week has been employed loading the "Fortitude" with furniture, etc., for the Puriri station. To-day Mr. Fairburn's family and my own embarked. Wind fair, but signs of weather unfavourable.

Note from "Personal Narrative of Two Visits to New Zealand in H. M. S. 'Alligator,'" by W. B. Marshall, surgeon, R. N.: – "March 10th. I834. – Lieutenant Woore and myself landed at Te Puna. Messrs. King, Wilson, and Henry Williams were on the beach. At the table of Mr. Wilson I partook, for the first time, of the kumera, or sweet potato, of this country, a pleasant enough vegetable, the flavour of which is a mixed one, resembling that of the common potato and the parsnip. And here it is but just to mention the considerate kindness of the two missionaries, King and Wilson. It had been told them that the sick on board (the 'Alligator') stood in need

1834. DEPOPULATION OF NEW ZEALAND.

of a little vegetable diet, upon which they procured from the natives what they did not possess themselves, namely, six baskets of potatoes, at a reasonable price, and added, as a gift from their own gardens, a quantity of onions, all the pumpkins they had, and a liberal supply of cabbages. An instance of native barbarity, on the one hand, and on the other of native ingratitude, was related by Mrs. Wilson. She had in her service a female slave belonging to the neighbouring tribe, whose redemption had only been effected the evening before an attempt was made to decoy her beyond the missionary inclosure, where an assassin lay in wait to kill her. The decoy failed; force was resorted to, and she was dragged to the very gate outside of which immediate death awaited her, when her shrieks alarmed the family, and her master gained the spot in time to save her life by proving her right to freedom, regained possession of her, and thus ensured her preservation. She continued to live with the missionaries for some time after this, was married in their house to a fellow-servant, and by her conduct and conversation encouraged the belief that she was not only redeemed from slavery and death, but also from iniquity, when, to the astonishment and grief of her employers, her husband and herself eloped and returned to live among the natives, taking the precaution, however, to remove to a far-off village, and have not since been heard of. This, as the narrator feelingly remarked, is one of the trials peculiar to the missionary life among a people like the New Zealanders. Neither is this a tale of other days, but as it were of yesterday, having occurred within the past twelvemonth. " – Pp. 8, 18 and 19.

2 Te Puna, the oldest station of the C. M. S. in New Zealand, formed in 1815 by the Rev. S. Marsden.

3 Mr. Gardener, of Bay of Islands.

4 In November, 1826. See "Story of Te Waharoa," p. 30.

5 Rev. William Williams, afterwards Bishop of Waiapu.

PART II: TE PURIRI, 1834-35.

PART II.

TE PURIRI, 1834-35.

April 26th. – After long contrary winds and a bad passage, we anchored to-day off Kopu and landed our families at Puriri. When they had left the vessel, the natives, some naked others nearly so, rushed into the hold, tumbling and rolling over each other in the wildest confusion with great noise, each man taking whatever he could seize of the cargo into his canoe and on to the settlement. When the things were afterwards examined nothing seemed to be missing, and, strange to say, but little damage done to anything.

Sunday, 27th. – At morning service about 300 natives were present. The Rev. W. Williams addressed them; they listened with attention. The Lord be gracious unto them, poor people! At evening service the mission families partook of the Lord's Supper.

June 12th. – Upon returning at dusk from a walk with Mr. Morgan among the villages, we came upon a number of people standing in a circle near to Mr. Preece's house. They stood with their faces inwards and were wailing over the dead. The men stood close together, so that it was difficult to see what was the matter. I looked over the shoulders of one of them and saw Mapu (a chief) sitting naked, with the exception of a coloured handkerchief round his loins, on which he held a man's preserved head. Before him, with little clothing to cover her, and prostrate at full length on her face, her hair dishevelled and plentifully besmeared with rain and mud, lay a woman, who continued to roll from side to side on the wet earth. She extended her bare arms over her head and endeavoured with hideous cries to pull the head towards herself, passing her hands over the face and through the hair, without looking at what she did. But Mapu, to prevent her removing it, continued to hold the head firm in its place, while he and the bystanders maintained a continuous wail, sometimes approaching to a howl. We were told that this party had just returned from a visit to Tuhua, a distant island in the Bay of Plenty, that when they had left the island a short distance, the gunwale of their canoe gave way, that the men were all saved but one, and this, his head, was brought back to his widow, whose name is Totoia. 6 As we turned from them I could only think of their blank despair, without one ray of hope to brighten the future.

1834. CAPTAIN GEORGE LAMBERT.

23rd. – A missionary in New Zealand has often a strange variety of work. Though I am ignorant in such matters, yet of late I have built part of three chimneys (Mr. Williams taught me the art), also fencing, superintending the formation of roads, besides various secular occupations as novel as they are laborious. 7 May the honour of God be sought in all and His strength be my sufficiency.

24th. – To-day Mr. Fairburn and I visited and paid Ngatitamatera for work done on the swamp road between the Puriri and Te Kare (their great fortified pa). My horse had many falls in difficult places by the way, but, as in other times and oft, I escaped unhurt. How often has God been my shield, the "lifter-up of my head."

1st July. – Instructing natives in clearing and fencing land. The Maori is incessantly wanting something or some information, and in the midst of these employments you are suddenly broken off to receive chiefs or visitors from a distance, who must be seen, and who, after a long talk of little profit, always expect some present, however small, before leaving. Then there is the purchase of provisions for some forty or fifty persons belonging to the station, visiting the sick, preparing medicine, etc. This is the daily round, and it leaves little time for reading or self-improvement. Shortly before leaving the Bay of Islands for this station, Captain George Lambert, in H. M. S. "Alligator" (with whom I had formerly served in the "Chameleon" in 1823) visited New Zealand. He came to recapture the wife and two children of the master of the "Harriet" brig. This vessel was lost at Taranaki about a year since. It appears that upon the second day after the wreck the natives came down upon the sailors, some of whom defended themselves behind a shelter they had made with the sails of the brig. They were soon overpowered and killed, and afterwards eaten. The master, named Garde, and a few men escaped in a whaleboat to Cook Strait, leaving the woman and children captives to the Maoris. Captain Lambert was the right man to send on such an expedition – brave, gentle, and humane. He was not a little surprised to find me in this country before him, and above all as a missionary. For a time, indeed, he was too astonished to speak. He came to our house, and I introduced him to Anne, with whom he was at once at ease. She was pleased with him – as well she might be – for none ever

conversed with him without recognising the high-bred Christian Englishman; and I may add to his praise, the frank and simple mien of a naval officer. He afterwards invited me on board, where we had a long conversation on the past. In the evening he mentioned that, before leaving India, the Governor had asked him to give a New Zealand boy a passage to Australia, with the hope that he might finally reach his own country. He now wished me to take charge of him, and if his tribe could be found, to return him. The lad was about nineteen years of age, and his story was this: – That when a small boy a vessel took him from some part of the west coast, probably Kawhia, to Sydney (in 1820). Here he was neglected and cast away. In course of time he found his way to the barrack-yard in the centre of the town. A soldier observing the boy's want and destitution day by day, had compassion on him, and when his regiment moved to India took the lad with him, but the climate told upon his health, and the soldier then influenced those in power to send him back to his native country. This humane and good man had taken much interest and pains with the boy. He had him instructed in Christianity and baptized, and in parting he gave him a letter, in which he asked the favour of any who should see him in his own country to write a few words assuring him of the boy's safety, and expressing his sympathy and interest in all that might concern his future well-being, etc. When the youth showed me his protector's letter, I had only time to glance rapidly at it. The letter was shortly afterwards lost, and I could not remember the writer's name nor the number of his regiment. It was perhaps well that it was so, for as things soon after turned out, all that I could have told him would have proved sad and unwelcome to his kind nature. When I took him (Jack) from the frigate he had forgotten the Maori language, and spoke English indifferently; but in a month or two he acquired sufficient Maori to make himself understood. At the Puriri, far from all civilized influence, Jack at once threw off his European habits and clothes, took to the native garment and vices, and among his new friends he soon sunk below the ordinary Maori.

July 30th. – My third son, Francis Hawker, was born.

August 21st. – Jack, who left me a few days since, took away with him some of my things, which he knew would be acceptable to his friends. To-day I went to the house of the rangatira – Matapihi – where he was living. As I approached, Matapihi, who had a counterpane of mine thrown over his shoulder, placed himself in the doorway of his house to prevent my passing. He was a

1834. AN ENRAGED SAVAGE.

young man of about thirty years of age, and he assumed a defiant attitude; he knew that I was seeking for Jack. I demanded my counterpane, which he knew was stolen, but he obstinately refused to restore it and behaved with much insolence and intimidation. On looking round I saw a box belonging to my young friend and was going home with it but Matapihi soon overtook me. He seized the box, and I also held fast, and in the struggle he tore off the lid which broke in two pieces. One of these he flourished over my head with Maori defiance and gesture, but I carried off the box and its contents. Now, we were ignorant of this man's character and should have avoided such an encounter. It was not till the evening that we heard who and what he was – the son-in-law to the old priest of Ngatimaru, and had the honourable distinction of toa – warrior of his tribe; one, in fact, whose obstinate courage and evil disposition was fully established. Nevertheless we were obliged to take notice of pilfering and theft, or nothing would have been safe in the settlement for a day. As I neared my house there was a great tumult, many calling out that I was already dead, killed by Te Matapihi, etc. The noise brought out my colleague, Mr. Fairburn, to meet me. Mr. Fairburn having been seven years in New Zealand before me, I considered him an experienced man, and now, upon hearing what had occurred, he urged my return, as it would never do to allow Matapihi to keep the stolen things. We went back together and found our friend barricading his door and preparing resistance. As soon as we arrived he sat himself quietly down, sullen and determined. Mr. Fairburn now asked me: "Where are your stolen things." I said, "The counterpane is mine." "If he will not give it, take hold of it," he replied. Now, as Mr. Fairburn understood the language and habits of the people, I foolishly obeyed, and in doing so the garment between us rent. Mr. Fairburn now saw his mistake in the character of the man we had to do with. In an instant he stood naked before us, and seizing a long, straight knife from among his clothes, he ran directly at me, but strove to stab us both. It was well for us that some guests had just arrived from Maketu, and this had drawn many people together. They were sitting at the end of the house, and, unknown to us, had been watching our proceedings. They knew Te Matapihi better than we did, and no sooner saw him naked than they rushed in, and the house was densely filled with naked men, and before he could strike me some of them were between us. The place was perhaps 14ft. by 16ft., and so jammed and closely packed by the people who came to the rescue, that my assailant could not force his way

as he would. Twice, however, he got so near that the point of the knife nearly touched my breast. And now the difficulty was that he being a chief living with a very sacred priest, everything about this man was tapu also, and no one present dare disarm him. At last the son of Tuma (chief of the tribe), after a long struggle to force his way through the press, came behind him, and as he was again endeavouring to strike (though much exhausted), gently took hold of his wrist, and Te Matapihi let go the knife to him. The house was then cleared by the chiefs, and we were escorted by some of them to our homes. While this attack of Te Matapihi upon myself was going on I felt ashamed to move or make any effort to get out of his way, and though unarmed, quietly abided the result. This, I still think, was quite necessary with such a people as the Maoris. What became of my colleague in the confusion I know not, yet he must have been in the house; but there was no possibility of my turning or looking about – it was a life and death struggle. These, and things like these, are some of the trials which missionaries are exposed to in such savage places as this. Yet the "Lord reigns," and the promise to Abraham is equally sure to them, "Fear not, I am thy shield."

22nd. – Some of the men and boys came early this morning to see if I was yet alive. Their kind anxiety kindled in me feelings not unknown in missionary life. Since yesterday at noon, the village and settlement has been full of noise and confusion. The two tribes which live near us – Ngatimaru and the Ngatitumutumu – are divided about the affair of yesterday. Part of the people, among whom is the principal chief Tuma, espouse our quarrel, and about an equal number are on the other side; both are making ready to do battle. It may, end in a serious kind of tournament, which sometimes finishes in a general engagement. At noon, Mr. Fairburn and myself visited Tuma to dissuade him from violence. We found him and his people actively preparing. Some had just cleaned and burnished their weapons; others, like the Greeks of old, were sitting in the open combing their hair and anointing themselves, decorating their heads with a few choice feathers, or trying their arms; all equally busy and cheerful for the encounter. At first they were unwilling to regard anything we had to say, and to the last, notwithstanding our persuasions to peace, they would make no promise. This gave us concern, as a false or severe act on the part of our friends might lead to the destruction of the settlement. So, leaving them, we went over to the enemy, among whom Te Matapihi was one of the leaders. We found them already fully armed and ready for

1834. FOR HONOUR.

their opponents. They said little, and took less notice of us. We then took up a position a few yards from where the fray was to take place. Our adversaries now moved out a short distance, then crouched down and formed an oblong square, the right knee resting on the ground ready to spring, and their arms, which were double-barrelled guns, muskets, and war hatchets, advanced in front. They were all quite naked, with the exception of a leathern strap round the waist. We had been standing but a short time when the Ngatimaru, under our friend Tuma, appeared. They stood for a moment in front of my house, and after arranging their order, rushed on to the attack, discharging their pieces at the run. Seeing no one fall among our opponents, I concluded the affair would end well. Meanwhile the enemy remained unmoved, quiet and determined. But when the attacking party had arrived within a hundred yards in front of them, they with gun, axe, and spear, closed on the adversary, who also sprang from the ground (where they had crouched) and came forward to meet them. At this instant the women and even the big children of both tribes rushed in, regardless of danger, and seizing their arms, dragged them forcibly away, the men gradually letting them go. A fierce unarmed conflict ensued. They fell to with their hands and fists; some wrestled, and were violently thrown down and trampled in the mud, without distinction of age or rank, rolling fiercely over each other. Others grasped the long hair, and the weaker were thrown with heavy falls. All did their best, both young and old. rangatira and ware, without distinction of any kind. A sort of savage tournament, which any mishap would have turned into a dire reality. When they had given and received enough, they suddenly formed up into one solid body, presenting one front, and commenced the war dance with an effect which Maoris, only when excited, can give to it. This passage of arms was, according to Maori etiquette and chivalry, the greatest compliment they could have paid us. It was intended as a mark of distinction and honour; also as a satisfaction for the outrage of the previous day. When quiet was restored and the people seated in due order on the ground, many speeches were delivered by the rangatiras, eulogising the missionaries and reprobating the conduct of Te Matapihi. Their language was most disinterested and friendly, and their kindness restored our confidence. After their addresses Mr. Fairburn answered in reply, assuring them that the only motive which brought us to this country to live among them was not for our own sakes, but simply to instruct them in religion and virtue, that they might live happy in this life and in that beyond

the present, etc. Towards the close of the day there was a general feeling of regret for what had happened, and presents were brought to us, but Te Matapihi made no advances. All thanks and gratitude to God for the mercies of the past day.

September 23rd. – Late this evening a messenger came from the Thames with bad tidings, and Tini, the ariki of the various tribes, caused an alarm to be sounded to gather the people from the villages and hills. It appears that two nights since, the Waikatos made a sudden descent on Whakatiwai. The surprise was complete, fifty slain on the spot and about the same number taken away as slaves. It was a bright moonlight night, and Mr. Fairburn and myself remained long with the natives. The cause which led Waikato to make this assault occurred before we came to the Puriri, when a man and woman were barbarously killed by a chief named Kohinaki, and afterwards eaten near our present settlement; these unhappy people were at the time on a visit to some friends. Hence the retribution, which too often falls heavily upon the innocent. No sooner had the karere finished his story than men were posted at the mouth of the river and the outskirts of the tribe, the people remaining under arms all night. It is a singular feature in the character of the Maoris, that Kohinaki, who had been the cause of this slaughter at Whakatiwai and who belongs to that tribe, is not considered responsible for this calamity thus brought upon his relatives; on the contrary, he is mentioned and treated with greater respect than before.

24th. – Mr. Brown and myself have been appointed by the Committee at the North to form a station at Matamata, about fifty miles from this. To make all necessary arrangements for this move, Messrs Brown, Preece, and myself have left for the Bay of Islands in the boat.

Sunday, 28th. – Pitched in tents at Mangawai. A day of rest! Mr. Preece spoke to the natives at morning service from Heb. xii. 2. How sweet and tranquil are Sabbaths thus spent in the solitary bush. The coast-line from Whakatiwai to the Bay of Islands is almost uninhabited, and, with the exception of occasional fishing parties, unfrequented. In this wide extent nothing is to be seen or heard but the birds, trees, and sea, with the fresh breeze "breathing soft or loud;" so profound is the solitude that it makes the day of rest doubly solemn. Peaceful hours!

October 2nd. – Cape Brett is the bold eastern headland of the Bay of Islands. It is a sort of little Cape Horn to open boats and canoes. An immense and imposing rock about a third of a mile from it forms a deep water passage. The natives in their

1835. A SAFE CONVOY.

war expeditions generally managed to pass through this channel at daylight, as then there is little wind and less swell on the sea. In rounding it this morning the water was very broken. We reached the station at Paihia by four o'clock in the afternoon. Received by kind friends. Found all well. 8

Puriri Station, June 18th. – This morning, accompanied by my son John, we left the Puriri to visit the new station recently formed by Rev. A. N. Brown and myself at Matamata. We had with us two chiefs of some consequence belonging to Waikato, who wero in some danger, owing to the unfriendly terms existing between Waikato and the tribes among whom we live. On this account Tuma and his brother Tohi (chief men at the Puriri) undertook to convoy us past the Kare pa, a fortified village of the Ngatitematara. The river in front of this place is not broad, and as we were pulling past, Potiki, their chief, hailed the canoes; so we rested on our paddles. He then commenced a most violent harangue. The theme was war. In person this man is a model in physical proportions, and few Europeans possess more dignity and natural ease; but now all his soft qualities were laid aside, his rage was unbounded, and though some sixty-five years of age, to give emphasis to all he said, he sprang from the ground with the strength and activity of a young man. Tuma, like a wise strategist, allowed him fully to exhaust himself, and when Potiki had sat down and could say no more, he replied kindly, speaking on the excellence of peace, the evil of malice, and wishing the past to remain past, etc. But Potiki would have none of this, and instead of noticing anything Tuma had said, he urged him to kill the men. This he refused to do. We remained quietly on our paddles to see what would follow. After a while they allowed us to row on without firing.

19th. – Delayed by a thick fog on the river. At sunset arrived at Houkahukura, a pa of the Whakatohea. As we opened on it from the last bend of the river, the chief Patupo, to give us

welcome, stood on a high whata which, overlooked the river. As our men pulled rapidly to the landing-place the last light of the evening sun fell directly on his figure, which, having the dark forest as a background, had a striking effect. He waved his hani. passing it from right to left, as only a skilful native can. This from the head chief, as he stood alone, was Maori usage and welcome to Houkahukura. There is something chivalrous in the custom.

20th. – Here the Puriri chiefs bid us farewell. They told me to to be kind (atawhai) to the people among whom I was going (so recently their bitter enemies), and then turning to the Matamata men, desired them to protect and show kindness to me. I regretted parting with these good men; they have on all occasions proved themselves true friends. In the afternoon it began to rain, and having pulled fourteen miles, we landed and made preparations for the Sabbath. Pitched on the edge of the river in a forest, everything wet, but spot well situated and comfortable. In the evening endeavoured to explain to the Maoris the birth of Moses and the deliverance of Israel from Egypt. The Maori always manifests much interest in Scripture narrative.

23rd. – Late in the evening we reached the mission-house in the woods – cold, wet, and hungry.

25th. – Sharpened my pit-saw. I had learned to do this shortly after arriving in New Zealand, but it is a dreadful occupation to a beginner. We then got a log on the pit, a very nice operation, having the assistance of natives only, and knowing nothing about such matters. However, we succeeded pretty well, and no limbs were broken. In the evening spent some time with the sick.

26th. – Took a long walk with Wharau (a native priest) to see the sick. Afterwards cleared a place for a garden, and superintending the sawyers, etc. In the evening conducted the service. Enable me, blessed Lord, in every labour to look and depend on Thee, without which all is naught!

July 1st. – The number of sick increase – it appears epidemical. Priestcraft and superstition attribute the number of deaths lately, and present sickness to this new religion. They say our God has done all this.

2nd. – Te Waharoa, Mr. Brown, and myself went round the boundary of the settlement previous to the purchase. It appeared to be about thirty-five acres. The old chief seemed unsatisfied with the offered payment, which consisted of blankets, shirts, spades, iron pots, axes, adzes, etc., and he made some shrewd remarks on the durability of the land contrasted with that of the

1835. "THE KEEN OLD MAN."

payment. "These," he said, "will soon be broken, worn out, and gone, but the ground will endure forever to supply our children and theirs." The keen old man might have been familiar with Solomon's "Wisdom," indeed his words were nearly the same – "One generation passeth away and another generation cometh, but the earth abideth forever."

4th. – This afternoon Te Waharoa sold the land. He looked at the various goods, merely selecting two spades for himself, and the rest of the trade (as it is called) was received by the proprietor.

5th, Sunday. – At morning service Te Waharoa suddenly interrupted us by asking whether Mr. Brown or myself had ever been in heaven and seen the things we spoke of. Mr. Brown replied, No; but that God had made known what we taught by sending His Son from heaven. The service then went on.

Puriri, August 14. 14th. – Mr. Fairburn and myself examined an old pa called Te Totara, to ascertain what advantages it possessed for a mission station (the Puriri being low and unhealthy). The Totara pa some years since was taken by Ngapuhi through treachery. When it fell there wore 2,000 natives within; 1,000 were slain, many of whom were eaten. The principal chief and his two sons perished in the assault. We found the place unsuitable for a station.

Puriri Sfation, Sunday, August 23rd. – After morning service Mr. Fairburn and myself visited Kopu village. There were not many natives present. We were told that some of the people had left with the chief Kohinaki to cut off a party from Waikato who had come to Whakatiwai with the intention of making peace. A Christian native living at Kopu also informed us that the Waikato chief was Te Wharepu; that he had left his canoes and the women of his party, with a few men to protect them, at a swampy river called Maramarua, there waiting the chief's return; that Kohinaki was about to destroy these, and would leave for the place in the night. We at once purposed to frustrate his design. The day was fine, but there was a strong wind from the west, direct against crossing the Thames. It was now about three o'clock in the afternoon, so we determined to wait till night, when the wind would either slacken or go down and the tide be on the ebb. Knowing our cause to be just and good, we returned to Te Puriri, and made our preparations. After dark we pulled down the river, and in a few hours were standing across to the opposite coast. The night became gloomy and the sea unpleasantly high, but the hope of saving those appointed to death did away with all discomfort, and we toiled on, rowing till daylight.

24th. – About o a. m. we found that we had kept too far down the Thames, and with a slight breeze stood more to the western side. As daylight came on the boat neared the shore, taking the sand about a mile and a-half out, and here we had to wait till the flood enabled us to enter a small creek which was the landing-place. After a hasty meal, with a quick foot we commenced our journey. I went on in front of our party, and as soon as I had gained the summit of the first hill, I saw two canoes on the sea, evidently steering for the mouth of the river, and there could be no doubt that this was Kohinaki. We had thus got a short start of him; but how he would meet us, if we warned his intended victims and disappointed his enterprise, we knew not. We were now obliged to quicken our pace into a run, and continued ascending and descending hill and valley until about two o'clock in the afternoon, when coming to the first streamlet, which was too deep to ford, and having no time to undress to swim it, we managed to cross by climbing a tree, and passing through its many branches, descended through the boughs of an opposite tree. The land now became less hilly, but there was scarcely the vestige of a pathway, and this was our difficulty. Yet we pushed on till four o'clock in the afternoon, the taua still behind us, and then we were obliged to sit down from sheer exhaustion, sending on our guide to reconnoitre. The wind had now veered to the east and the rain fell freely, the commencement of an easterly gale. At this moment one of our men, who had been behind the rest, came up and said that Kohinaki was close at hand. Our guide also returned and reported that he had caught sight of the Waikatos at Maramarua – about forty women and children with a few men, not more than three or four. We started up and moved rapidly on, but our way was overgrown with shrubs and fern, making it not a little difficult. We had not gone far when the report of a gun on our left caused us to throw away our cloaks and run in that direction. We could just see, through the thick rain, men surrounding a low dingle, stepping slowly and looking about, as sportsmen look for game. This mistake of Kohinaki's caused them a short delay, and this delay saved the Waikato people. Mr. Fairburn continued on towards these men, and the guide and myself pushed on for the canoes. The hills being clay, and the rain rushing down them with the gale, made it very difficult to keep one's footing; but when we reached the top of the hill overlooking the landing-place we saw the Waikatos seated in their canoes, paddle in hand, waiting, listening as to whether their alarm had any foundation. They were only a few yards from a temporary shelter they had

1835. KOHINAKI FOILED.

made of raupo. On our shouting to them they appeared to understand, and were soon hid from pursuit in the tall raupo. As we reached the front of their hut the first man of the taua 9 came rapidly round the end of it. I knew they had all escaped, which he did not, and I saw his eagerness with indifference. He was a strong built man in his prime. He was naked, his face blacked, and armed with a battle-axe. He looked at me sternly as he passed swiftly, but said nothing; then continued his search, looking about for any that might have been left. He was instantly back at the door of the shed. I watched him, and he seemed nearly afraid to enter. This was but for a second; and with a bound he sprang in obliquely, making a parry with his weapon as he entered. On finding the place was empty he was out in a moment, and searching wildly for any straggler. This man was quickly joined by another. But the prey was delivered, and after in rage killing a pig, found at the back of the place, they were less violent. They now sought for arms, garments, etc., but, with the exception of the pig (which the first man had killed with his axe), the women had taken away everything. Kohinaki and his men now came up, followed by Mr. Fairburn. They were evidently aware that all was lost, and they came slowly and in silence, as men defeated of expectation. Kohinaki was more conspicuous than the rest of his party, his person fair, strong and active, and his head dressed with feathers – as Maoris only dress when war or mischief is before them. It was now nearly dark, the rain and wind increasing, and the only shelter was the long narrow shed, partly finished – half of the roof still uncovered. This hovel was about eighteen feet long, nine wide, and seven feet in height. The natives, to make up for the rain which came through in every direction, lit two fires with green wood, near each end of the house, which filled it with smoke. Into this the taua, about thirty men, entered, and began to take off their wet garments and crouch round the fires,

and into this pleasant abode for the night, we too, with our four natives, had to creep; it was either this or remain outside in a winter easterly gale. After a time we attempted to dry some of our clothes by one of the fires, but the smoke was so intolerable, and the heat of the place so great, notwithstanding it was only half roofed, that we were obliged to lie down with our faces nearly touching the earth. We remained in silence a long time, perhaps two or three hours, not a word being addressed to us, either by the chief, or his followers; this by no means a good omen in native etiquette and custom. We had brought no provisions with us, supposing Maramarua to be nearer to the coast, and after long waiting to see the mind of the taua and how things would be. we at last were about to lie down to try to sleep, to forget our hunger, lodging and society. Now it is an established custom in New Zealand never to begin or end the day without prayer, and though in this wretched predicament, Mr. Fairburn proposed that we should thus close the day. The armed men were sitting moodily by the fires, when we signified our wish to our people, who were all Christians. This night's service will never be forgotten by me; it was commenced by singing the sixth native hymn, the first words of which are:

"Homai e Ihu he ngakau, kia rongo atu ai,
Ki tau tino aroha nui, i whakakitia mai."

The hymn, an invocation to Christ for the Holy Spirit's aid to regenerate the natural heart, and impress it with love to God, I had often heard and sung, but never before had it come home to me with such reality, or sounded with such sweetness and power, as in this solemn appeal to the Most High. It is a sacred and precious thought that the presence of God is not confined to any particular place or locality. We then prayed for this dark world, its sorrowing and erring children – that the God of mercy would be graciously pleased to bring them to a knowledge of Himself; and after thanks for the mercies of the day, we commended ourselves to God. Our simple service over, we said no more. For a time all remained quiet; none seemed willing to interrupt the silence in this strange place and on this still stranger occasion – nothing was heard but the storm, which appeared to be tearing the remainder of the roof from the shed, and the rain rattling against the raupo. The taua seemed as if struck by the fabled wand of some mighty magician. Their former reserve and low whispering ceased, and after a while they began to talk quietly to each other, and shortly afterwards they spoke to ourselves and to our natives. The gloom had passed away – their countenances became altered – and they now began to

1835. STRANGE BED-FELLOWS.

prepare some refreshments. Each of the taua had carried at his back a small flax basket of potatoes, containing some three or four handfuls. Of this slender stock they passed along (for there was no moving, for want of room) a liberal share for ourselves and our natives. After this the pig was cut up and roasted; but faint and hungry as I was it was nearly impossible to eat it. And now all restraint was thrown off, and the Maoris conversed freely and pleasantly. So the night wore on better than it had begun. At last, cold and weary, overpowered by the smoke, I fell asleep on a bundle of bullrushes, and when I awoke I found that I had been sleeping unconsciously on one of the men's heads as a pillow.

25th. – We slept but little during the night, chiefly owing to the intense smoke of the fires kept up by the taua, and it was with no little pleasure I saw the first signs of returning day. As it dawned the morning looked dark and watery, and though the storm had ceased there was the appearance of more rain. We gladly left the hut on our way back to the boat. The day was cold, and, as it advanced, the wind again rose with occasional heavy thunder and lightning. A great part of our way was covered with water, sometimes a foot deep; yet, such inconveniences as these were well repaid by the safety of the fugitives yesterday. Kohinaki, strange to say, walked with us most of the morning, conversing on many subjects, and occasionally touching on our religion. This continued till noon, when he and his party took another direction. This was to drag a canoe which they had taken from the Waikato into a stream that empties itself into the Thames. But before he left he sat down with us on the fern where we were resting after a stiff hill, and said, "If Te Waharoa and Waikato will desist and remain peaceable, I will, for the future, do the same, and this taua shall be the last that I will lead against them. As soon as I return to Kaueranga, I will get you to write a letter in my name to Te Waharoa, to assure him of my intentions, and to urge him and Waikato to sit still for the future that war may cease between us." His manner left no doubt of his sincerity, and we were only too happy to promise our help. Shortly after this we parted, he to help his friends with the canoe. When we came to the streamlet which was in our way yesterday, it was much swollen, so we constructed little rafts of flax stalk (moki). The moki only carries one person at a time. You sit as on horseback, the legs dangling on each side in the water act as ballast; the moki being very light it requires great steadiness in the person who astrides it to prevent a mishap. During the afternoon the rain fell in torrents, and the thunder rolled along the heavens in terrific peals. In passing over the last ridge of hills,

Mr. Fairburn, unable to plod on, sat down and fainted from hunger and fatigue. As I sat by him I could see the taua in the far distance dragging their ill-gotten gain not far from the river we had passed on our mokis, and, as I looked at them, I thought of the day when louder thunder should roll, and man should render an account of his actions unto Him who made him.

26th. – Rose early on our way. At 8 a. m. we were on board of our boat, and at noon landed at Whakatiwai, our object being to prevent Te Wharepu and his party from returning to Maramarua until Kohinaki had recrossed the Thames. The chief heard of the act of Kohinaki, and the loss of his war canoe, with an assumed indifference, as though nothing had occurred. He said neither good nor bad, but made preparations to return. Not so the chief who had entertained him. He started up, and in a violent speech declared he would bring Kohinaki to combat for what he had done. Then he rushed to his magazine and shortly returned with 800 rounds of ball cartridge for Te Wharepu 10 and his friends, to protect themselves with in the event of their meeting Kohinaki. After a short stay we set sail for the Puriri, thankful to God for the success of our enterprise.

29th. – With Mr. Fairburn visited Horita, the chief of this part of the Thames. He had seen the great navigator, Captain Cook, and was always a friend of Europeans. Horita is about six feet three inches high, good-natured, and truly noble in appearance. The object of our visit was to read to him a letter from Te Waharoa. This letter of Te Waharoa's expresses goodwill and peaceable intentions towards Horita and his tribes. The old man is sick and tapu, and his people for some time prevented our seeing him, but, as the letter is of importance, they at last yielded, and conducted us through high brushwood to the solitary shelter of a rough booth, formed of branches of trees, where the old chief was lying in a sort of quarantine, not even allowed to feed himself, and few permitted to approach him. Te Horita looked haggard and worn, and was slowly recovering from a severe illness. He expressed his pleasure at seeing us, and when the letter had been read, he and two other chiefs, who were present, were pleased and satisfied with the proposed peace. They asked Mr. Fairburn to answer it on the spot. While he was engaged in this I went into

1835. AN OLD CHIEF IN TAPU.

the pa and visited our friend Kohinaki. 11 He was perfectly friendly, without the least reserve, and said he had not forgotten his promise to write to Te Waharoa, and that he was going to the Puriri for that purpose.

NOTE. – In 1860, while pulling down the Waikato with a Taranaki native, I observed to him that some of the tribe we had just passed on the banks of the river were twenty-five years ago saved from immediate destruction through the interposition of two Europeans, but now seemed to have forgotten their benefactors, that I feared it was not the custom in this country to remember an obligation with gratitude. My companion pulled on in silence for some time and then said, "The Maori does not forget an obligation of that kind any more than the Pakeha does; the Europeans you speak of could not have been recognized or they would not have been allowed to pass without a welcome." Then in vindication of his countrymen he continued: "In former times, if a rangatira fell badly wounded in fight and was rescued from falling into the hands of his enemy by the valour of other and borne on their shoulders out of danger to his home, his first thought after recovery would be, 'What can I give to my friends – they saved me, I have no riches, but I have land. I will give them some land,' which accordingly he would do." – J. A. W.

6 In March, 1853, heard of Totoia's death at the Puriri. She lived in my family many years, and was nurse to my son George. She proved herself in those rude times a good and wise servant, and under every circumstance a faithful and affectionate friend of no ordinary kind. She had been baptized some years by the name of Elizabeth Wilson. – J. A. W.

7 In such a mission, the heavy burden of material care was a great hinderance to direct work. – J. A. W.

8 In October, Messrs. Wilson and Preece were again on their way to the Puriri, as the following extract from "Personal Narrative of Two Visits to New Zealand in H. M. S. 'Alligator,'" by W. B. Marshall, surgeon, will show: – "October 22nd, 1834. – This evening we stood into Bream Bay, hove-to there, and expected to have anchored. In a little sandy bay, about two miles to the westward of the Peak, a large boat was drawn up on the beach, and on the verge of a wood behind, a tent. A white flag with a plain red cross along the centre, hoisted near the boat, pointed it out as the neighbourhood of a missionary. And accordingly, in a short space of time, Messrs. Wilson and Preece came alongside, on their way from the Bay of Islands to the Thames River, who, while coasting in an open boat, put in occasionally to such places as promised them not only a rest for the night, but also an audience of natives by day, whom they might persuade to seek the rest that remaineth for the people of God." – Page 243.

9 The first man of the taua. – In 1851 I was at Pupuaruhi, near Whakatane, and one evening, when work was over, was sitting talking with some native teachers in a whare raupo they had built for me. It was nearly dark at the time, when a stranger entered. He was dressed in a sailor's suit of blue. He said nothing for a while, but sat listening to our conversation. Then addressing me, he said –
"Did you ever see me before? Have you forgotten me?"
I replied: "Yes; I do not remember you."
"Do you forget our meeting that night at the whare at Maramarua? I am he, the first man of the taua who met you!"
What a change! No longer a naked, bloodthirsty savage, blacked, and dripping with the eastern gale, seeking whom he could destroy, but "clothed and in his right mind." I may say, "a change had come o'er the spirit of my dream." I now learnt from him that his tribe had a vessel of their own trading with Auckland. He was one of the crew.

10 Te Wharepu. – When General Cameron led the troops into the Waikato there was a Maori chief who won his admiration by his daring and gallant resistance (and who died of wounds) I heard it said that the General, by eulogizing this man and other brave Maoris, had discouraged his own soldiers. This man, thus honoured by an enemy, was my old friend Te Wharepu.

11 I knew Kohinaki for many years after the above event. He never again led a war party, but gradually became a man of peace. In 1860 I was sailing off the eastern end of Waiheke, when a large canoe, with a few men in it, passed astern of us, standing over to the island. They knew my boat, and, just within hail, a cheerful, manly voice called out, "Have you forgotten Maramarua?" It was Kohinaki.

PART III: TAURANGA, 1836 – 39.

PART III.

TAURANGA, 1836 – 39.

January 5th, 1836. – We arrived at Tauranga to-day.

March 24th. – To-night twenty men of Ngatihaua, led by Pea, crossed the harbour and occupied the road to Maketu. They are the advanced picket of Te Waharoa's war party, whose tribe and confederates are on their way to avenge the murder of his cousin Hunga, killed by Huka of Rotorua.

26th. – This afternoon, Tara, 12 one of my native teachers, told me that Pea had captured fourteen men of Tapuika, allies of Rotorua, and they were in much danger. After thinking the matter over, I resolved at once to proceed. On arriving at Maungamana, the people came together, and after some discussion, they agreed that the men should not be injured, saying that they were their own allies, that they were in the hands of friends who would protect them. Two women who were taken prisoners with the men confirmed all this. I therefore thought it useless to go further in the matter, and returned to the Papa.

Sunday, 27th. – Waharoa's taua, about 1,000 men, reached Maungamana last night. Mr. Wade and myself visited them. On landing we were told that the Tapuika prisoners had been killed and eaten. This treacherous and cruel act was the work of Te Waharoa. Pea had at first pretended that they were only detained to prevent the advance of the taua being known, but this savage no sooner arrived than they were devoured by his followers. We had now to make our way through a great concourse of naked and half naked men to a mound in the midst of the encampment. This mound and the precincts were tapu, and on this Te Waharoa and Taharangi, the leaders, were seated. We came within a few paces, and I inquired if it were true that they had killed the prisoners. With a smile, peculiar to himself, and nearly feminine, Waharoa assented. I spoke to him of his injustice and barbarity. On this many of his tribe gathered round, and I spoke long on the truths they had already heard – on another life with its rewards and punishments. Te Waharoa listened with impatience, now and then in short sentences justifying what he had done. He said that Rotorua had commenced the war by killing his kinsman, and that the men he had slain were their allies. "The hara (offence) is on their part, I am innocent." Here the old man pondered as if in thought, and said some things in justification of what he had done, and then

1836. TE WAHAROA AND HIS WAR-PARTY.

finished by saying, "When this war is ended I shall sit still. It is my last pakanga (war). I wish that my tribe and myself may stand before God." We afterwards sat down among a people brimful of excitement – a people, who, at such a time, it would be nearly impossible to describe. Thus the Ra Tapu wore on till four in the afternoon, when, at a signal from their chief, a stir commenced among the tribes and the various divisions; all equipped with gun, spear, or battle-axe, moved on with a degree of order, and passed the mound on which we were sitting near the chief. Waharoa now began to buckle on his belt and prepared to move, his only weapon being a long-handled battle-axe. 13 Before we descended the hill I besought him earnestly to spare the women and children at Maketu, and at last he assented, but how far he will keep his word the event will show. On our way back to the settlement we called on board of a schooner lately arrived from Sydney. We hoped to have induced the master to put to sea to save some of a flax purchasers' property at Maketu, named Tapsel. But no persuasion could move him.

29th. – Much perplexed – difficult to know the line of duty from what passed on Sunday. It seems useless to follow in the rear of the taua, a mere spectator of their atrocities; and yet the thought of remaining still at home, while there was the chance of saving some poor life, became intolerable.

30th. – Wrote to Matamata, inviting some of the missionaries there to take charge of our station, that Mr. Wade and myself might follow Te Waharoa. The "Columbine" shortly after arrived, so, without waiting for the missionaries, we left the master, Mr. Lewington, in charge of the settlement. At Maungatapu we were joined by the principal chief, who wished to see the result of the attack upon Maketu. The weather was dark, and the rain fell heavily; the roads and swamps were covered with water; all was chilliness and gloom both within and without! In passing through Maungamana, the ovens were pointed out where the victims, Tapuika, had been cooked. It was near if not on the spot where I had been accustomed to stand of a Sunday, while I addressed the people. I stood for a moment to observe the spectacle. It was one of those sights which only the devil and fallen man are capable of producing. An arm, entire from the shoulder blade, lay on the ground near me, which had yet a little flesh remaining and the marks where it had been gnawed by the cannibal fresh upon it. Shortly after crossing the first swamp on the road to Maketu we came to a sand hill on which lay the heads of five men, their faces

turned towards the sun; one was that of an old man, the beard grey, the others were young men of from twenty to thirty years. Here, too, lay strewed at the food of the hill in the fern, the intestines and other parts of the human body. The heart of one of them – the first who fell – was raised on the point of a spear and stood on the hill near the heads. None of these bodies had been eaten. They had been killed by the taua toto and were left a sacrifice to Whiro, the god, or spirit of war. The heart was also an offering to him, called by the Maoris a whakahere. Reflection: How strong is the hand by which the evil one holds his vassals, and how extreme the barbarism where God and His laws are unknown. In these dark regions there is no cruelty, no crime, however great, which men do not commit with impunity. An hour after this an armed body of men came in sight, and our natives, not knowing whether they were friends or foes, kept close together. As they approached, a naked man, carrying his gun in one hand and waving his garment with the other, ran before the rest. Immediately they discharged their pieces over us, one ball passing quite near enough, and in a moment, with a rush, we were surrounded. They were a tribe in alliance with Tauranga. These men were wildly excited, and after a kind of war dance, they told us of the taking of Maketu, the names of the chiefs and the number killed in the capture of the pa. Their energy and rejoicing but too well verified the words – "their feet are swift to shed blood, etc." We moved on, conversing on the wretched state of the country, and before sunset came to the Tumu, which is about two miles from Maketu. Here we left our natives and went on alone to the place where the conflict was just over, but the work of devastation still going on. As we passed along the river large canoes laden with spoil were seen making for the Tumu, and when we got to the point formed by the river and the sea, opposite the pa, we met Tapsal, the flax trader. He is a strong, powerful-built Dane, not much cowed by all that he had witnessed and lost. He had on a straw hat, shirt and trousers, the only things the marauders had left him out of £2,000 or £3,000 worth of property. He was attended by a handsome young Maori woman, his wife, whom Te Waharoa had permitted to leave the pa with him, although a native of Rotorua. We urged him to seek safety at the Tumu before it was dark. The ford of the river at low water opposite the pa is breast high, and we could not cross. As it soon became dark we sat down on the bank and for some time contemplated the havoc before us of Maketu pa. The noise and riot of the victors was ungoverned, and, as they passed to and fro between the flames,

1836. THE HEADS OP SLAIN CHIEFS DISPLAYED.

they appeared like monsters or demons of some fabulous legend, as the night, which was calm and fine, made the shouts and yells of these savages more horrible. We now learned that all the chiefs had fallen, the rest killed or bound as slaves, and as our further stay would be useless we returned to the Tumu and slept in our cloaks on the sand. It was a wretched night, full of foreboding and gloom.

31st. – The people at the Tumu informed us that on the return of Waharoa to Matamata, our settlement at Tauranga would be exposed to danger, because his taua had passed through the mission premises. At daylight we left for Tauranga – the morning, dark and rainy, seemed in keeping with the state of the country. On reaching home found all well, and had the pleasure of greeting Messrs. Brown and Maunsell. They had kindly come from Matamata in our absence. Expecting the return of the taua, we sent our wives and children on board of the "Columbine" for safety.

1st April. – Our families at the vessel. Expecting Waharoa every hour – natives afraid to remain near the settlement.

2nd. – This morning the taua arrived. They came without tumult or noise – with a quietness not expected, but it was a lamentable sight. The Ngatimaniapoto tribe struck me as being the wildest and most forbidding. These wretches were carrying on their backs, in baskets made of flax, the flesh and bones of the men they had killed, that it might be eaten at Kawhia and Mokau on the western coast. When speaking to some of them a boy with a man's head in his hand came and stood a yard in front of me and held it up for me to look at; this he did so often that I was obliged to drive him away. The heads of the chiefs whom they had killed were displayed in triumph, and I observed a little girl playing with one of them on her knee as our children amuse themselves with a doll. When they reached the water side the chiefs sat down by our boathouse to refresh themselves, and then the heads of the Maketu chiefs were placed on low staffs about three feet high – I suppose in order that the people at the Papa might see them. But the saddest sights of all were the degraded widows of the men who had been eaten, now led away, wretched and dishonoured captives. Many of these poor creatures were following behind the cannibals who still carried on their backs the flesh, heads, or limbs of the slain. Some of these miserables wept when they saw us. Amongst them I recognized the widow of Wharetutu; yet help in such an hour was utterly beyond our power. The taua cut down my young kahikatoa trees on a spot I had reserved for my garden, and made their

ovens, and cooked the flesh of their enemies. This, with also burning some of the fencing, was the only outrage they committed on us; their leaving the settlement uninjured was owing to the influence of Te Waharoa. This chief came to Te Papa in the early morning, and was with me before his main body arrived. When alone I reproved him again for cannibalism and cruelty. He replied, "I am going to breakfast; come and take some of this flesh with me." After resting the taua moved on and crossed the river to Otumoetai.

Sunday, 10th. – Waharoa and his tribes are now withdrawn to Waikato, but the Tauranga natives are all anxiety and alarm, not knowing the hour when in their turn they must stand the assault of Rotorua, and they have this disadvantage, that Ngatiwhakaue are more numerous and powerful than Ngatihaua.

15th. – To-day all our natives fled to the pa with the exception of the few who belong to the Thames whose people have nothing to do with the war. We are frequently told that the station will be plundered and burnt by Ngatiwhakaue.

20th. – The taua toto was first seen to-day, and not far from this they killed a man and ten poor women, who were out collecting provisions.

25th. – Early this morning saw the fires of Ngatiwhakaue in the forest. All confusion among the natives, they have not a pa or fortified place ready to repulse an enemy. In the evening we took our wives and children on board the "Columbine" for safety, expecting an attack before daylight. Our families every evening have gone to the vessel for some time past. Though much perplexed and tried and occasionally cast down, yet, on the whole, they were resigned and even cheerful. Great excitement amongst the natives owing to the unfinished state of the pas. Reflection. "The Lord reigns, and He is Governor among the people," and He who said to the waters, "Hitherto shalt thou come and no further, and here shall thy proud waves be stayed," can also rebuke the savage passions of man, and in the end bring good out of all this evil.

No date. – Our families returned early on shore from the "Columbine," but while sitting at breakfast a cry was made that an attack had commenced at Maungatapu. Sent all again to the vessel, some of them much cast down. Afterwards I could see with my glass the firing on both sides. It did not continue long, and when it had ceased the taua retired to the opposite side of the river and made a large fire. Mr. Chapman, from whose district they came, went out towards the forest with the intention of seeing them. I remained alone in the settlement.

1836. A NIGHT IN THE FOREST.

May 1st. – Mr. Chapman and myself went in the boat "Kahawai" to the Tumu, but found too much surf to land. As we lay on our oars in the swell of the sea, a chief, Te Koki, with difficulty swam off to the boat. This pa, which is on a sand bank by the sea, possesses but one advantage – it is flanked by a river on the right, in all other respects it is weak and the fencing bad; it has only 200 men, and is open to attack. We told Te Koki of the late attack on Maungatapu, and urged on him the danger which daily grew more ominous. He said it was true, but seemed to care little about it. On a former occasion (the night after Maketu was taken) I had pointed out to Hikareia, the chief of this place, the decayed state of his pa, at which he laughed and observed, "It is strong enough, but if not, we will make it so and have all ready." I urged him to be vigilant, but it was the hour of success and self-confidence. Te Koki informed us that they had seen no enemy as yet, all the coast was quiet. We reached Tauranga at midnight, pulling back against wind and sea.

3rd, – All is mystery as to the movements of Ngatiwhakaue. We suppose they are out, and in these parts, but where and when they will huaki (open cover), causes much uneasiness. After a long consultation Mr. Chapman and myself thought it best to leave Mr. Wade in charge of the Papa station, sending our families on board of the "Columbine" if necessary, and that he and I should leave for Rotorua, to soften, if possible, the feelings of the chiefs; also to accompany them to whatever place the first assault is to be made. We were moving before daylight. A young lad, a native of Rotorua, acted as our guide. We each carried a blanket, clothes, and food sufficient for three days. At first the load was easy, but by nightfall, having traversed some miles of forest, hill, and valley, the burden became very fatiguing to backs unaccustomed to the work. Half the day our track was through an unfrequented forest, the path so overgrown with karearo (supple-jack), that I was obliged to carry my cap in my hand, and the moss-grown track so difficult, that our little intelligent guide could scarce find the way. At sundown we reached a small cleared spot in the forest, where the back of a shed about five feet broad remained, just sufficiently large to allow us to sit down. We repaired the sides of this with branches, and strewed it with leaves. I was less weary than my companion, and worked till after dark, covering up the sides of the whare with broad fern leaves. Our lad Koroheke (Old Man), a name given him, I suppose, on account of his wisdom or experience, perhaps both, soon collected leaves for bedding. The place was in a slight hollow, densely thick with trees. Every-

thing was very damp, but to meet this we kept up a large fire, and hung out a small flag beside our shelter, that, in the event of a night surprise, the taua might see who we were, and not mistake us for enemies. After prayer we lay down to rest, such as it was. David, under far worse circumstances, said, "I laid me down to sleep and rose up again, for the Lord sustained me." And so said we.

4th. – The kareao to-day hung from the trees as ropes, and was nearly as difficult to escape from. At sunset we saw in the distance the large lake, Rotorua, which in the gloaming looked like an inland sea. By a light air from the south we could smell, though five miles away, the hot sulphur springs about Ohinemutu. We obtained a canoe at the first pa, and arrived at the mission station late. Found Messrs. Knight and Pilly safe and well.

5th. – Much pleased with the station. It is very well and neatly built, everything new and clean, and there are hot springs close to the house, which are very convenient. Mr. Chapman and myself visited Ohinemutu. It is the largest pa of the Ngatiwhakaue. When the people are all present it holds about 3,000. Here we found many wailing over a dead body. The head was dressed with feathers, etc. As we passed some left the tangi and joined us to hear news from Tauranga. The slaughter of their people at Maketu by Te Waharoa has excited their utmost rage. We learn for the first time that 1,600 men left a week since to attack the Tumu, as utu for Maketu. I feel that the doom of that pa is sealed. We afterwards saw the boiling springs of this interesting place. As you enter the pa from the mission-house, there is a large boiling caldron on the right, just within the gate. It is about fourteen feet square. The water is thick and of a deep lead colour. The surface is one mass of boiling water, and jets are thrown up in every part about three feet high. The natives say that into this terrible place, cased round with solid black rock, they formerly cast their old slaves when worn by sickness. They were also thrown in for adultery and theft. Everything in this part of the country attests its volcanic origin, and it would appear that the lake itself, the shores of which are a beautiful white sandy pumice, has been formed by some convulsion of this nature. Nature here is lovely, man the only blot upon it!

6th. – Visited Mokoia, an island in the midst of the lake, and here again I met Tapsal. He is living in a native but very miserably. We spent some time with him. I was glad to find the young missionaries – Knight and Pilly – had supplied him with what provisions he needed.

1836. STORMING OF THE TUMU PA.

Sunday, 8th. – After morning service visited the pa. A few people gathered at the house of the head chief, Korokai, to hear and see all they could of us. Spoke to them of the blessedness of another life. They listened and some of them afterwards made remarks.

9th- – Finding it useless to remain we quitted Rotorua at daybreak on our way back to Tauranga. Travelled hard and in good time gained the hut in the centre of the forest, collected wood for the night and replenished our bed with fern. Our repast consisted of bread and pork. The night cold, quite wintry. Felt it a cause of gratitude that hitherto we had not been surprised in this dreary forest.

10th. - – In the early morning, the forest cold and wet. About two in the afternoon gained the open fern land, and saw Tauranga in the distance. Reached the Papa in the evening, and heard that the Tumu had been captured the day after we left. It was attacked an hour before daylight, and obstinately defended. The Ngatiwhakaue were twice driven back, but in the end numbers prevailed, and Ngaiterangi – men, women, and children – were at last obliged to force their way out of the pa down to the beach. This happened a little before dawn, and many fell in the attempt. At the attack there were only 100 men present in the pa, and of these 60 were slain in the defence. Of the 200 women and children most were killed on the spot, or taken as slaves, and some few were reserved to satisfy the revenge of the widows whose husbands perished at Maketu. The Tumu was a favourite residence of the leading men at Tauranga, a sort of watering-place, and when it fell the three principal chiefs of Ngaiterangi were present. Kiharoa (the friend of Europeans) was killed on the spot where I had last seen him and called his attention to the weakness of the place. He fell in the first onset, and that his death might not discourage the defenders, his family immediately covered his body with a garment that lay near. The younger chief, Tupaea, escaped, but his uncle Hikareia was killed and eaten. Some of the company flayed his body to cover their cartridge boxes. The savage ferocity on these occasions beggars description. Many were killed and eaten, others cut to pieces and sent to distant tribes in alliance with Ngatiwhakaue.

11th. – Visited the wounded at Otumoetai, dressed several. Tupaea, the young chief before mentioned, had a singular escape. A ball entered behind the ear, just passing under the skin without injuring the bone, and after traversing round the back of the neck, came out a little above the opposite temple. The people seemed

much cast down by their great loss. I am told that when in their retreat they passed through the mission premises, and Mr. Wade and our wives came out and sympathised in their sorrows, they (the men) leant upon their arms and wept. Our families still sleep on board of the "Columbine," but generally return to breakfast and spend the day at Te Papa.

12th. – Such is the state of things here, and such the hourly alarm, that I have decided to send my family for a season to our old station at the Puriri, remaining myself at Tauranga, waiting under the protection of God the events of the war. I hope yet to be made the agent for good to some of these people. To-day, my wife and children, Mr. and Mrs. Wade and their little boy, embarked. It was a sorrowful parting. But, owing to light and contrary wind, the "Columbine" brought up under Maunganui, and with the assistance of a few natives I brought them on shore again, to spend part of another day at the station. In the evening the wind was more promising, and I took them all again to the "Columbine." Remained on board during the night making arrangements for the voyage.

13th. – At daylight the schooner drew out of the harbour. Remained on board as long as I could, and then returned with a heavy heart to the deserted settlement, yet was satisfied now that all had left this scene of danger, and, though solitary, felt content to suffer anything for "Him who loved me and gave Himself for me." I watched the vessel most of the day. She appeared to be struggling with light contrary winds. Darkness at last shut her from sight. Whether we shall ever meet again – as it shall please my heavenly Father – I know not, yet may we cheerfully and patiently submit to His will, and whatever becomes of me, may God's richest blessings and mercy rest upon my dear wife and my dear little boys. There are pains more bitter than death.

14th. – Walked in the garden till late last night observing the wind, which blew strong from the north. The "Columbine" in a deep bay and on a lee shore gave me great anxiety. But in such hours of peril, when other aid is vain, our only refuge is in God. To His paternal love and care I committed them. Dressed some of the wounded. Mr. Chapman has left his wife under my protection for a few days, and has himself gone to Matamata for assistance in carrying her to Mangapouri, in Waikato, that she may remain there during these dangerous times. The day was very fine, and after Mr. Chapman had left, I walked for some time in the garden with his wife. We talked over the probable future of the mission, etc. Though by nature both delicate and timid, and though the fires of

1836. "OUT OF WEAKNESS MADE STRONG."

the cannibal were seen from the path we were pacing, only a few miles distant, and her husband had left her in a house where natives durst not remain, yet, during this walk and the rest of the day she never even alluded to the danger which was everywhere around her. There is no vessel now for refuge. Such is the heroic courage and serenity of soul which the spirit of God can impart to the frailest of His children in the hour of solitude, peril and duty. "Out of weakness were made strong."

Sunday, 15th. – Among the few who ventured near the Papa to-day was a young man from Maungatapu; he was one who had escaped from the Tumu and had been wounded in the hand a little above the knuckles. This wound had been much neglected. I told him that the middle finger must be amputated, but to this he would not consent. I then gave him till this afternoon to decide; the time came, but he was still irresolute. I then advised him to return to the pa as it was useless to dress the hand as it was. He replied, "You had better take it off." I had never done such a thing before, but I felt there was a necessity. The only instrument I had to operate with was my razor. I chose the best. The hand being very much swollen there was some difficulty, and the poor fellow nearly fainted. As soon as he recovered he looked round for his finger, and after regarding it for some time with a look of sympathy he carefully wrapped it up and took it with him..

16th. – My patient of yesterday doing well. Others soliciting attention.

20th. – Mr. Pilly arrived from Rotorua. He came to inform me of the hostile intentions of Ngatiwhakaue. They speak openly of their purpose to strip and burn this settlement. I now feel doubly thankful that I sent my family away.

21st. – Accompanied by Mr. Pilly, I examined the island of Pane-pane to ascertain how far it would answer as a temporary residence. Undecided.

Sunday, May 22nd. – At Otumoetai the people were attentive and very kind in their manner. I did not expect so much in times like these.

23rd. – Mr. Pilly left for Rotorua. Before parting I asked him and the chief who was with him to tell the chiefs of Ngatiwhakaue that I was sitting alone at Te Papa, that if they thought good to come to destroy, they had better come, but in the end they would be the sufferers.

25th. – Owing to the threats of the natives Mr. Chapman visited me from Matamata. This is a kind act from a tried friend, well illustrating the proverb, "A friend in need is a friend indeed."

June 13th. – Mr. Fairburn, from the Puriri, landed to-day. He has been nearly two weeks on the sea in an open boat encountering contrary winds and heavy rains. It gave us much pleasure to see him. He kindly came to see how it had gone with the station. His sympathy is cheering, but he cannot help us.

18th. – Messrs. Chapman, Fairburn, and myself left in the Puriri boat for Tuhua (Mayor Island) about twenty miles distant. The purpose of our visit was this. Having heard that Tautari, chief of Ngaitonu, Whakatane, was about to surprise and cut off the unsuspecting inhabitants of this place, we hoped to give them timely warning. 14 It was a beautiful day, with a light fair breeze, and we came up with the island about four in the afternoon. As we neared we saw a smoke made as a friendly signal. The sides of the island are abrupt and steep, and we had difficulty in finding a landing place, but on rounding a large perforated rock which juts out from the western headland, crowned with an old fortification, we opened on a beautiful little cove and good beach. Here we found three men who had been watching the boat, each fully armed. At first they looked on us with suspicion, but when satisfied, were at once friendly. On landing they told us than Tautari had two days before been at the island with his flotilla of war canoes, and was repulsed by the islanders. That they had observed his canoes in the far distance about sunset, and by this warning the people assembled in their stronghold, ready to receive him. But though defeated, he had plundered and taken away everything – provisions, canoes, etc., and what he could not take he burned. Pitched for the night, and prepared for Sunday.

Sunday, 19th. – Though there was no longer cause of alarm, there was not a native to be seen. They were still shut up in their impregnable fortress. A guide had been sent us in the early morning, and following him, he led us to the people. The road is high and rugged in the extreme. Every part bears the mark of volcanic action. As we passed onward along the central range of hills, we had a fine view all around. The deep ravines, valleys and curiously formed mounds and hills, of which there are many, all possessed an interest when seen as His work, who is "wonderful in counsel and excellent in working." After a circuitous walk of two hours, we came to a long and deep valley, which leads to the pa. At the end stood the stronghold, very like an old ruined castle. I had often heard the natives of Tauranga mention this and its peculiarities, and now I had the satisfaction of seeing it. The ascent to the pa is from the low ground of the valley, which

1836. REPULSE OF TAUTARI.

ends at the foot of the fortress, and is difficult. From right to left it is unapproachable by broken volcanic rocks; on the north or sea side the towering cliff goes sheer down into the deep. Before mounting the steep southern side of the pa, our guide (an old man) stopped by a block of stone, some seven hundredweight, which lay at the foot of the ascent. "This," said he, "is Tautari. This is the man who drove back Ngaitonu. He (the stone) killed some and wounded others. It is not a stone. E hara i te kamaka!" said the man with quiet complaisance, and not a little dignity, as he emphasised his own remark. "They did not wait for a second when he came upon them." Our guide then told how, as Tautari's force at midnight were climbing this part of the ground, they were heard by the watch on the summit of the rock, and the stone, already arranged with levers beneath, was weighed out of its place over the edge of the rocky battlement, and let loose on the advancing mass. The thundering noise of the block, as in the stillness of the night it passed through the severed files of the enemy, joined with the war yell of Ngaitaowhao, and all their musketry from the crest of their invincible pa, made those deep valleys and rocks resound and echo with revenge, driving back in confusion the assailants, who in haste gathered up the slain and wounded, leaving some of their arms, etc., upon the field, and fell back on their canoes. As the stone had done all this so recently, I said to our guide, "But where is the blood on the stone?" He replied, "How should blood be here?" and then said, without emotion of any kind, as a matter of course, "At daylight the women came down from the pa and licked it off the grass, etc." On reaching the little tribe who were assembled (not quite 200 men, women, and children), we received a most hearty welcome. They were all heathens, and it being the Ra Tapu, we asked them to hear the word of God. Mr. Fairburn addressed them, explaining the leading doctrines and precepts of Christian faith, exhorting them, "while it is called to-day," to consider their end. After this little morning service, we went round the upper part of this natural fortress, and saw its real strength. By the direct road to the entrance of the gate only one person could approach at a time, along a narrow ridge of slippery rock, over which the path runs, and this way has a crater open on the left side, and a deep precipice falling without break into the sea on the right. With merely native weapons, or musketry, it would be impossible to take it, and a few men could hold it against any number of assailants. Tautari is really a brave old man, well known to the Ngapuhi by his night attacks on them when they invaded his lands. At that

time he had only his native arms, but found that in the night, at close quarters, they were as good as the musket, and in this way often heat them. He had received ten wounds in his wars, was feared by all, and hence this handful of islanders were well satisfied at having defeated him.

20th. – The wind too high for returning to Tauranga. Our tents being at a distance from the pa, we saw little of the natives to-day.

22nd. – The weather still very rough. We walked over the north part of the island, which is greatly diversified. From the top of the highest ridge we loosened some large fragments of rock, which, descending with velocity and weight, had a fine effect, bearing down in their way shrubs and small trees which opposed their course to the sea, or the deep ravines below us. The natives remain shut up in their pa.

25th. – The weather abated. Messrs. Chapman and Fairburn urged to depart. I opposed it. After pulling two hours in a heavy sea obliged to make for the island. We reached it with difficulty, gaining the eastern end; drew the boat up on a good beach. Found good water and excellent shelter. We pitched the tents in a little wood. Glad to be safe again on shore.

Sunday, 26th. – -Strong gale with heavy rain. Unable to visit the people on the opposite side of the island. Service with our natives only. Everything very miserable and little food.

27th. – Tautari having emptied all the stores, the greatest scarcity of food everywhere. Our flour, tea and sugar all out. Reduced to kumara and crayfish.

29th. – Our kumara short and too much sea to catch crayfish. Mr. Chapman unwell. In the evening walked alone on the beach looking for shells. Got two beautiful nautilus shells,

30th. – Bought at a great price one of the only pigs on the island. Our party all revived. The bush in wet weather is not pleasant, but when without food it is certainly bad enough.

July 1st. – Wind strong and foul. One of the old men of the place declared it was owing to our natives having hung the dead pig in a tapued pohutukawa tree. The tree was sacred to the Taniwha, the New Zealand sea-god. The islanders said that the tapu had been made noa, and the Taniwha had sent this wind.

2nd. – At 11 a. m. left Tuhua. There was yet a good deal of sea, but it was necessary to brave that or meet starvation. After a few hours the sea became less rough, and after dark, by the good providence of God, we reached Tauranga. My house still standing and the settlement uninjured.

Sunday, 3rd. – After the evening service at Maungatapu I was

1836. RETURNED CAPTIVES.

present at the most impressive Maori wail {tangi) I had yet witnessed. The occasion was the return of Te Mutu's wife and children, who had been taken captive at the Tumu, when that place was stormed by the Rotorua tribes. Te Mutu and the principal chiefs of Maungatapu sought the assistance of Mr. Wade and myself to redeem his family from slavery. We were not backward in giving what aid we could, with which they were satisfied. Yesterday Te Mutu and his party returned from Otamarora, and on their arrival this morning were received by the whole population of this place. On landing a short pause was made, and then the redeemed captives, with their band of friends who had brought them, slowly advanced from their canoes. They moved on in order till they came within twelve yards of the tribe, which stood in a solid irregular form – men, women, and children – ready to receive them. Both parties then extended their arms towards the other, not moving from the spot on which they stood, and then commenced their lamentation for the dead, fallen in battle, or for those afterwards killed, all of whom had been eaten. Their movements of the body and tone of voice, though exciting, were easy – even graceful. The women, naked to the waist, with dishevelled hair and bathed plentifully with tears, sometimes bent forward to the ground till their heads touched it, as though incapable of supporting so much sorrow at this greeting recording the past. There were many stout hearts and fierce men who wept as children, and it was with no little difficulty that I restrained the power of sympathy and did not equally weep with them. In the afternoon at Otumoetai preached from Matt. xiii. 36 to 44. The efforts of a missionary among a savage people in the midst of war often appear vain. But it is not so. The ploughman ploughs in winter and toils in the scorching heat of summer, leaving the result to God.

9th. – Mr. Chapman left to-day for Rotorua. I walked some distance with him. On my return had a visit from one of the head chiefs of Tauranga, old Taharangi. He was very pleasant but sorry to see me left alone, and grieved that everyone had left the station. Flooring my back room – found it hard work planing boards and getting them to fit, I being a very unskilful carpenter.

Sunday, 10th. – A few people came to morning service at the settlement. Spoke from Matt xiii. 13 to 16. Felt deeply the fulfilment of the prophecy here quoted by our Lord as applicable to the present state of the Maori people. They appear alike uninfluenced by the love or the terror of God. At Otumoetai only sixty natives were present at service. Walked solitarily homewards, if

a desolate house can be called home. And as I sauntered along the shore, the loneliness of the mission station, surrounded on two sides by water, without a habitation near, or native, save one, 15 open and exposed to the enemy, gave rise to sad forebodings. But soon the thought flashed into my mind that it was for the Lord, and my gloom was gone.

15th. – I am told to-day that the Waikato tribes are on their way to attack Rotorua, and Tauranga is preparing to join them. I at once visited the chiefs and persuaded them to remain quiet. But the people obstinately maintained that peace was impossible till satisfaction {utu) had been obtained for the dead. These deadly struggles of revenge, and native affairs generally, grow darker. It is difficult to know how to act. When will peace, blessed peace, be established? The natives in this war have been revengeful and ruthless, and I much fear for the safety of the Rotorua settlement. To-day, notwithstanding the state of things. I endeavoured to form a school under the direction of a baptized native at Maungatapu.

16th. – Employed myself as much as possible on the Papa station. Grieved by reports of the Rotorua people, who threaten to destroy everything on their arrival at Tauranga. This makes me feel the my improvements on the settlement are in vain. In the evening as I sat alone taking some refreshment, Messrs. Chapman and Knight from Rotorua walked in. The latter is a nephew of old Mr. Marsden. They were surprised when I told them that Waikato had probably before this attacked Ngatiwhakaue.

Sunday, 17th. – With Mr. Chapman visited Maungatapu. He addressed those assembled. Attended my newly-formed school; found thirty-three scholars present. Spoke to them on the advantage of being able to read, and especially of reading the Word of God; and I promised a book to each as soon as he or she could read a little. In the afternoon Mr. Knight and myself went to Otumoetai. We found the people in a war assembly. The chief who was speaking shortly finished. It was plain they wished to conceal from us the object of the meeting. Waiving the subject before them, they invited me to hold afternoon prayers. But told them that the hearer of prayer received not the mere service the lips, that the heart must be with Him also. I reminded the of the cruel and bloody war they had long waged, and now had met together to carry it on with fresh vigour – again to increase their offences against God. To this they quietly assented, and then again pressed me to karakia. I replied it would be only joining

1836. INCITING TO PLUNDER.

one offence to another, and could bring no blessing from God. At midnight Mr. Chapman took boat for Te Puna, on his way to Waikato. Wrote by him to the Puriri.

18th. – Mr. Knight and his three natives left for Rotorua. At midday I was told that men of Ngaiterangi had followed them to the woods intending there to plunder them, yet, as they left early, it is not likely they will be overtaken. Since then I have also heard the following: Our messenger Keno is a neutral, and has often carried letters between Tauranga and Rotorua. Although well rewarded and kindly treated by us, he went yesterday to Tupaea, the principal chief, and said: "Chapman has sent men (bearers) to Wilson for goods. They return to-morrow. Send early to the forest and you can muru (plunder) them." To this Tupaea replied: "You have received the hospitality of the pakeha and partaken of his atawhai (kindness). You are their friend. I have never received their gifts or favours. You are the man. It is for you to do this. Ko koe ia te tangata – Mau ra tena." I mention this to record the noble reply of a heathen, and the bitter satire in his rebuke. Tupaea's father had done a still greater act. 16

20th. – A chief brought us a present of a kete taro.

21st. – Anxious to be on the way to the Puriri, but the time has lot yet come. Very solitary, and yet "not alone." Finished rigging Kahawai; got her under sail and was satisfied with her.

22nd. – Some chiefs came this morning to ask my influence in preventing the desecration of Mangorewa, a tapued road between this and Rotorua. Mangorewa is a peaceful clear little stream, far back in the forest, on the direct way to Rotorua. The natives tell that some generations ago there was a covenant made on its banks by the ancestors of Ngatiwhakaue and Ngaiterangi. And the covenant was this: – "That neither party should ever pass along this road or cross the stream to injure the other in war." It was thus tapued, and in commemoration of this compact two large totara posts were set up on the bank, daubed with, kokowai. These posts when I saw them were in part decayed and moss grown, though the kokowai was still descernible, and they (the posts) are called Mangorewa. There was a similar contract between Jacob and Laban. 17 Indeed the agreements were so much alike that they may be said to be one in tendency and purport. This Mangorewa covenant has hitherto been solemnly observed. When war has occurred other tracks through the forest or along the seaboard have been taken, and the sacred totaras never passed for evil. Such is the general state-

ment, and yet there is a tradition (I suppose to make the tapu doubly sacred) that once au armed band who had the temerity to break it perished to a man. On the present occasion it is urged by the more violent to march by this road, to disregard the tapu, and surprise the enemy. This causes much discussion. The party of natives who came this morning assured me that should the tapu be violated, made noa, it would increase and prolong the war. I agreed to do what I could in the matter, and as 500 men had just left for this road, I prepared at once to follow them. We walked most of the day, arriving at the native camp after sunset. I pitched near my friend Taharangi's division. He appeared to suspect my errand, for neither he nor any of his tribe came near me, and the evening passed without exchanging a sentence. All around was martial – the forest glittered with their arms, swords, axes, guns, and spears. The night drew on, and as in the bright starlight I sat in the tent door I heard some of the people telling their dreams and others interpreting them. Some were full of bad omens, while others prognosticated good. The taua was now sitting in large and small circles round their fires, in the clear light of which their faces were visible, and they talked cheerfully without noise or confusion, when an incident occurred which I shall not soon forget, and which changed the direction of events. We were encamped in front of the forest which divides Tauranga from Rotorua, and a long way on this (Tauranga) side of Mangorewa. The land which lies from the woods to the coast is a gradual descent for some miles, and presents a fair view of the country down to the sea. The night was well advanced – cold, calm, and brilliant; so clear that Maunganui, at the entrance of the harbour, the situation of the mission station and villages, with, silver links of water between them, could be distinguished. The conversation round the fires had nearly ceased, and some had sought the shelter of bush or tree, when on a sudden a multitude of voices exclaimed: "Ka hoki te Atua! Ka hoki te Atua!" (The god is going back! The god is going back!) This cry and the noise that followed was occasioned by a star of extraordinary brightness shooting from the direction of Rotorua, over the heads of the taua, and falling over Tauranga. For a time after the meteor had disappeared the sparks of its dazzling tail remained, and caused great excitement. The omen was, of course, a bad one, nay, a decisive one! This, according to all priestly augury, not only stopped any further advance, but motioned and pointed out their return in the direction where the tohu had fallen. After this Taharangi determined at once to return on the morrow. The fires

1836. THE TAPU MAINTAINED.

were allowed to burn out, and the tribes rolled themselves up in their garments. The scene soon became as quiet and as silent as though the few solitary hooting owls of the night had been its only occupants.

23rd. – To-day my friends were more communicative. In the early morning Taharangi (his hair white as snow, yet still vigorous and of clear intellect) came and sat by the fire in front of my tent, and talked about the war. I gradually led him to the subject of Mangorewa. I said, "The tapu made by your fathers and Rotorua was good; it was an agreement of peace on this particular road, and hitherto has remained inviolate. Let it remain so!" He replied, "It ought to remain unbroken. I will do what I can to restrain the people." But the star that fell, pointing the way back to Tauranga, had most influence in determining him. Walked back to the Papa – bare-foot part of the way, my shoes being nearly useless.

Sunday, 24th. – Visited Maungatapu and Otumoetai. These fortified places are the principal residences in war, but are now nearly deserted. At the former I had a congregation of forty; at the latter place the people were so scattered, I was obliged to visit them individually.

27th. – Yesterday preparing for attendance on missionary committee at Matamata. Took leave of the people – some much regretted my departure. As we passed along the harbour, I could not help turning to look at the Papa station, which I might never see again. A station formed by Mr. Wade and myself, and where as "true yoke fellows" we had worked so happily together, and where, since his departure, I had seen so many sad sights, and enjoyed so many mercies. We landed at Te Puna, and reached the forest at sunset. Men were heard in the woods. It proved to be Mr. Flat, on his way to Tauranga.

28th. – All morning passing through the forest. At noon reached the Wairere, a waterfall of some hundred feet. The view from the top of this fall is one of the finest in New Zealand. The eye wanders over such extensive plains that high hills and woods of noble trees appear little more than ordinary elevations and shrubberies. To the south, about seventy miles distant, in Taupo, stands Tongariro, an old volcano, the summit covered with snow. In front are the hills of Waikato, and on the north, over forest and plain, the Aroha and landscape stretching away to the Thames. From this spot the Waihou beneath seems a mere twisted narrow rivulet finding its course through the plain. We descended to the river, where I lay some time beside it, and slept while my friends prepared

some refreshment. We found the Waihou river deep from recent rains, and before we crossed were obliged to construct mokis of flax-stalks. They were frail barques for a broad and rapid stream, and the venture was rather uncertain. We crossed without accident, and after some hours we came late to the largest of the swamps. It is a quarter of a mile broad, and in winter it is often above the loins. It was a clear moonlight night, with a light southerly wind. In the channel (where the natives spread their eel-nets) the water was nearly up to the breast, and so cold after the exertions of the day as nearly to deprive the limbs of feeling. When we had cleared the swamp, the forest which we had to pass through was but little better, being in parts covered with water. Pie, a strong woman of twenty-five years of age (the wife of my native teacher), got through with no little difficulty. We arrived at last at the Mission House as the members of committee, by the cheerful blaze of a large fire, were sitting down to tea. I would have sat down amongst them as I was, but my good friend Chapman at once hurried me away, and furnished me with some of his own clothes, for which I gladly exchanged the thin duck I had travelled in, saturated and bedaubed with the red mire of the swamps.

29th. – Commenced the business of committee. At evening service spoke from Ezek. xviii. 27.

August 5th. – Work of committee finished. At mid-day pulled down the Waihou in the small boat belonging to the Puriri station. At Waiharakeke Mr. Morgan (secretary of committee), in attempting to drink by kneeling on a flax bush by the river, fell head first into deep water. He could not swim, but happily as he came up another and myself caught him and drew him to land. Mr. Morgan had all the committee papers in his large shooting-coat pockets. Slept on the banks of the river.

6th. – Through the kind providence of God again restored in peace to my dear family. How many mercies from above have attended both them and myself since we last parted! God has been a shield and a defence amid dangers of no ordinary occurrence. He has been with me to protect, to take away anxiety and fear, and in the midst of cannibals, to stay the mind in peace. Make me only more worthy of fellowship with those who love not their lives unto the death in Thy service!

14th. – At noon a messenger arrived from Matamata to say that Te Koutu (mission station at Rotorua) was no more! Burnt and plundered by the taua. The letter also informed us that the missionaries had been stripped of their clothes and roughly treated

1836. FLIGHT OF MISSIONARIES' WIVES,

by Waikatos. All here are greatly distressed by these tidings. I am not surprised. I had long foreboded evil. The sad intelligence ended my peaceful rest at Te Puriri. Prepared at once to proceed to Rotorua, by Tauranga, and render what assistance possible.

16th. – All being arranged for this long journey, Mr. Fairburn and myself left by way of Matamata. The weather was bad. Encamped for the night on swampy ground.

17th. – Rowing up stream all day – very monotonous. Unable to read from the splash of the oar. Good fires all night. Saw no natives.

18th. – River covered by a thick fog, everything dripping wet. After rowing a few miles in the early morning we came to a small sandy landing-place. Here, under some canvas thrown over the shrubs, we found Mr. Morgan and three missionaries' wives, Brown, Chapman, and Morgan, and with them two or three native girls (bearers of their luggage from Matamata). These poor ladies had all the appearance of fugitives, which they really were. They had slept in their clothes on the wet ground, and their chief comfort was a little fire struggling for existence with wet, green wood. On hearing the noise of our boat landing I saw from under the canvas a weary pale face, nearly on a level with the wet earth, looking to see what it was. How glad they were to see us! What a change in their countenances, from sorrow to gladness! Mr. Morgan had done what he could for them, but now – for a time at least – their troubles were over. In a few minutes we had them packed and arranged in our little boat, and sent them down the Waihou on their way to the Puriri. We at once went on to Matamata, taking Mr. Morgan with us. Arrived at the settlement in the evening. All was excitement, expecting an attack from Rotorua.

19th. – After the burning of the mission station at Rotorua our station at Matamata was in daily jeopardy, and this was the cause of the flight of the ladies we met yesterday. Mr. Brown joined us on our way to Rotorua. Slept at the foot of the Wairere.

20th. – Early this morning, Mr. Knight met us in the forest. He gave us the particulars of what had led to the destruction of Te Koutu station. He also told us that somewhere in the forest there were two armed bands of men who had not yet discovered themselves, but were probably near at hand. We passed, however, through the four-hours forest to Te Puna without meeting either of them. Arrived at the Papa station at 2 o'clock in the morning rather weary.

21st. – At Maungatapu, found the people assembled in the centre

of the pa, and Nuka, the chief, sitting in the midst. I took a place near him, and listened to the general conversation. Then when it came to my turn I spoke to them. On leaving I said to Nuka, "How long do you intend persisting in this war?" He I replied, "The people are sitting here, I am but one of them. Listen to what they say." Then men, women, and children, from, five years to seventy, commenced a waiata, the theme of which was revenge and war. I have before heard such songs, but in this there was a union, a spirit and an energy in the bearing of the natives that could not be mistaken, and which no argument could move.

23rd. – Early yesterday morning Messrs. Brown, Fairburn, and I myself set out for Rotorua. To-day the woods are very dry and pleasant; conversation cheerful all day. Our natives weary with their pikaus. After sunset we brought up in the heart of the forest, and because of armed men who might be wandering in quest of blood, kept good fires through the night.

24th. – In the early morning felled trees to open this spot as a future camping ground. It is well situated, dry, and water near At four in the afternoon came to the Awahou, the first pa on this side of the lake, belonging to Ngatiwhakaue. When they first saw us in the distance they took us for the enemy. The whole place was immediately under arms – women and children were flying to their canoes on the lake. We placed ourselves at the head of our men, advancing first, as is always done in danger, and then the tangata whenua discovered that some of us were pakehas. As we neared the pa, some armed men came forward and sat on the ground by the path we had to pass, keenly scrutinising our men, which caused some embarrassment; but on our saying that they were Ngapuhi, these grim men arose, and even invited us to their pa. But there are times and societies where polite invitations are wisely avoided. Late in the evening we pulled to the island of Mokoia. Here we found Mr. Chapman and Mr. Pilly in a miserable hut, where they had taken refuge. They gave us a warm greeting. During the night, as we lay in our blankets spread on the ground, we were told the events which led to the burning of the mission station, and the muru which followed.

25th. – This morning we with Mr. Chapman visited the site of his ruined station, the place where he had bestowed so much labour and good taste. I had seen the station, and it was perhaps the most complete and nicest village of the kind belonging to the Church Missionary Society. Now the only thing left as a solitary momento of his once pleasant spot is a chimney of white stone. 18

1836. TE WAHAROA BEFORE OHINEMUTU.

built by his own bands. It stands there as a witness to the ruthless barbarity of the country. Mr. Chapman walked with us round the deserted place – a melancholy and discouraging scene – yet he uttered not a word of complaint, or reproach, but bore all as a good soldier of Jesus Christ with resignation and cheerfulness.

I shall now state briefly the position of things when Te Waharoa attacked those people, and the cause which led to the burning of the mission station. There is on the south side of the large lake a strongly fortified pa (Ohinemutu), at that time defended by about 1,800 or 1,300 men. The principal chiefs and their great ariki Pango were all there. From this pa to our station there runs a path not more than two or three feet broad, and from thence to the forest in front of which Ngatihaua and some Waikatos (they say 500 men in all), without defence of any kind, were encamped in the open field, I notice this to show the strategy of their leader. On the morning of their descent to the plain he first chose twenty active young men, taitamarikis, on whom he could depend for courage and fleetness, and sent them forward to challenge Ohinemutu. This was done by advancing well within gun shot, then menacing and discharging their muskets at the pa. When these had left Waharoa moved his force a mile or more towards the enemy, 19 leaving the women who had followed them in the camp, from whence, if need be, they could easily escape into the forest. He then came to a stand, and allowing only a small part of his force to be seen, concealed the taua in ravines, which were on each side of the way along which he knew the pursuers must follow his men. Here in this broken ground the five hundred crouched down, and like bloodhounds straining on the leash, eagerly awaited the enemy. They had not long to wait, for as soon as Ngatiwhakaue received the challenge they turned out fully armed, led by their chiefs, to avenge the insult. The toas ran well, not one of them was overtaken or fell, and after they had passed the great ambush of their own people, still drawing their pursuers after them, Ngatihaua discovered themselves, and, rushing out of the ravines, cut through and divided their opponents, who, after a chase of three miles, blown and exhausted, were unfit, notwithstanding their numbers, to meet this body of fresh men. Thus they were repulsed and driven back, and according to their own statement, lost sixty of their best men before reaching the mission-house. The rest (some wounded) gained Ohinemutu in the greatest disorder, and so closely pursued were they that the victors nearly entered the pa with them.

But at this moment of panic, when all seemed lost, and the people, both men and women, were fleeing to their canoes on the opposite side of the pa, an old man, Korokai (about eighty years of age, chief of all the tribes of Ngatiwhakaue and elder brother to the great ariki), stood up amid the confusion and uproar, and shouting to his people, exclaimed, "I flee not, I will die where I am, on my own place!" This stayed and rallied the fugitives. They flew to the defences, stopped the advance, and Ohinemutu was saved.

It would seem that although Te Waharoa had disposed everything with forethought and care to prevent confusion in the encounter, a part of Ngatihaua led by Pohipohi, in some way got a little out, and passed before Waharoa's men which interfered with them in the onset. This error so greatly enraged the old chief that in the afternoon, when all was won and over, he called out his equal and friend (for they were really friends) to meet him before the taua in single combat. Pohipohi was not long in answering his call. And now arrayed one against the other it was a grave affair, as one or both would soon have fallen; but here the other chiefs resolutely interfered, and either by force or influence stopped the encounter. They could not afford to lose such men. I have known both these men since the time when the Rev. A. N. Brown and myself formed a mission station in their territory at Matamata, and in this place it may not be without interest to say something about their antecedents. I shall first speak of Pohipohi. He is about 55 years of age; in person tall, muscular, and well-formed; in disposition quiet, silent, and amiable, and he has a name for courage respected by all. He is also a man of high pedigree, and could probably trace his genealogy to the landing of the Tainui at Kawhia, which is no mean honour with an aristocratic people. In fact he possesses all the qualifications of a perfect rangatira. The claims of his opponent are different, and of an opposite kind. By birth he is said to be illegitimate (for the Maoris, like other people, have such distinctions); his mother was a slave, and he, in his boyhood, was taken captive, I think, to Rotorua. In early manhood his character developed, and he at last rose, chiefly by exploits in war and through many a well-fought field, till he attained his present position. From native report he has always shown great military genius. Had his lot been cast in a different school – in a civilized country – his strategy, always carried out with daring and intrepidity, would have raised him to military reputation and honour. In person, though active, he is not strongly formed. He is about sixty years of age, some five feet seven inches in

1836. CANNIBAL FEAST.

but from a severe wound received in years gone by he still limps, which makes him appear shorter than he is. His head and features are small, bis eyes deep set and animated when speaking. His mouth is small, with thin lips, and the expression of his countenance intelligent and inquiring. When pleased or when urging some interesting point his manner becomes persuasive and gentle, and his voice insinuating and even effeminate. He does not talk much, never in loud voice, and never without an object, and then guardedly, as if under restraint. His garments are those of an ordinary Maori. I have seen slaves wear better, and though from his station, as head of the Matamata tribes, there was always much taonga (goods) passing through his hands, he never seemed to retain anything of value for himself. On occasions of ceremony, such as receiving visitors of distinction, he sits at a short distance and alone and apart from the other chiefs, and a little on one side or in front of the people. I have never seen any other rangatira do this. It is an assumed precedence peculiar to himself. In war, his weapon is a light battle-axe, the handle about four feet six inches long, of which he is a perfect master. His hair is cut very short, and his face blacked before an assault, which he leads in person. He has perfect confidence in himself, and so have all who follow him, never doubting either his courage or his skill.

As we walked from the site of the settlement to Waharoa's encampment we saw at distances memorials newly raised, marking the fall of a chief or some other rangatira; but when we came to the place itself the horrors that met us aro too revolting and atrocious to dwell upon. It could only be compared to a place where wild beasts wero wont to shelter and devour their prey. The bones of men lay promiscuously strewed in every direction. Here a bare skull, and there a rib or ribs with part of the spine; and around the ovens might be recognised any or every bone of the human name. When I say that, according to native testimony on the spot, sixty bodies of full-grown men in their prime of life, were taken to this den of cannibals, some of these, partly eaten, being only partly cooked, and the remains still lying about on the warm, damp ground, it may easily be imagined that the sight and stench arising from all this was intolerable beyond expression. It was literally "a valley of bones" – bones of men still green with flesh hideous to look upon! Among these spectacles I was arrested by the ghastly appearance of a once human head. In mere derision it had been boiled, stripped of the skin and hair, and put on a post with a raw kumara placed in the mouth. The wound that had caused death was a long gash from a war hatchet on the temple.

The head was also beaten in from behind, probably done afterwards. I inquired of one of my natives who was with me the object of some ovens, which were made with care. They were circular, about four inches in diameter, and ornamented by a wreath of manuka. There was generally one of these near to each of the larger ovens in which human flesh bad been cooked. He replied: "These are for the atua Maori, and are sacred to him. This small kit of flesh, and that lock of hair, and this potato are all offerings to him, whakaheres." These offerings were fastened to twigs, or small slips of wood, and stood upright in the earth near the sacred little oven. I asked my friend, "How can the atua Maori, who is a spirit, eat this gross food?" "None but the ignorant think he does," he replied; "the atua does not eat the substance; it is enough to have offered it; he receives only the ha, breath, essence – that which exists in it – the ata, shadow, not the substance." It would be difficult indeed to describe the various thoughts which engaged the mind while lingering in this dismal valley. Enough to say that never did human nature appear so detestably vile and fallen so low, or the power of evil greater than in this field of horrors! At this moment, however, a bullet from the adjacent ground whizzed through the tupakihi bush where we stood, and warned us to depart. The whole place was tapu.

August 26th. – The mission station at Te Koutu was first plundered in part by a few Waikato stragglers, and subsequently pillaged and burnt by Rotorua natives. All things considered, we thought it not possible to continue a mission at this place unless the people returned the property they had stolen, and with this resolve we had an interview with the chiefs at Ohinemutu. As we had expected, they expressed much regret for what had been done, and urged that policy had obliged them, so as to prevent the enemy annoying them from that direction, etc. It was a wretched excuse, but we were not in a position to dispute with them. They also told us that Hikairo's tribe, which had chiefly done the mischief, were now absent against Tauranga, that if we would remain till their return they would persuade Hikairo to restore the booty his tribe had taken; so, on account of the importance of Rotorua as a station we determined to remain on the island of Mokoia until the return of Hikairo, giving the natives to understand that if they returned the property, even in part, the station should be re-occupied at the close of the war.

Sunday, September 4th. – Left with a fine breeze for the adjoining lake to visit Ngaitonu and their brave old leader Tautari. They

1836. A BASE REVENGE.

were a fierce and wild tribe. Tautari greeted us with a savage kindness, frequently exclaiming, "Kahore he kai! kahore he kai!" (we have no food), lamenting his want of means to entertain us as he would, etc. The natives crowded thick around us, one nearly on top of another, to see a missionary, – they had never seen a white man before, and were all eyes and ears to note what we did and said, scrutinising us carefully. We spoke of the highest and greatest good attainable by man, and of the proffered gift of God to them. But our words seemed as a "strange thing." It was the first time they had heard the voice of prayer, and many of these strange faces seemed to regard us as unearthly beings. Some time since, at Tauranga, one of my natives would not be kept back from joining a taua against this pa He was an active, brave young man, of about five and twenty, and in the assault he was killed upon the taiepa. His head was so shattered that it could not be embalmed, yet Ngaitonu drew out his teeth – kokowaied a board and stuck them round it as a trophy. This base revenge appears to have been awarded on account of his toa. Poor young fellow! It had been well had he listened, and remained with me. I have never before soon in New Zealand such beautiful scenery as these lakes possess. Their variety and loveliness would be difficult to surpass. We remained two hours with these people. Tautari hearing that I lived at Tauranga, pressed me to visit him at Whakatane, and let him know how Ngaiterangi were disposed towards peace. After this we pitched our tents on the opposite side of the lake, where we spent the Sabbath evening.

7th. – Mokoia. The hut in which we live, is small and damp, has neither chimney nor window, and on rainy days, which confine us inside, we construct a lamp with lard and cotton to read by, etc., as best we can. Our toilet, however cold and wintry the weather, is performed outside without shelter of any kind. Things removed for safety before the Koutu station was burnt fill up much of this little hovel. The weather very rainy.

The following extracts are from a letter to Mrs. Wilson, then at Puriri Station: –

Mokoia (an island in Rotorua),
September 14, 1836.
MY DEAREST ANNE,

* * * * * * * *

You know I before mentioned that this was the only place which offered a refuge after the destruction of the station. We have long been detained in our little den here, but we hope shortly to leave this wretched island where we have with difficulty procured even necessary food. Our stay has indeed been pouri enough notwithstanding the indefatigable exertion and kindness

of our dear friend 20 to secure supplies. But I hope that our coming has not been altogether in vain. Through our united efforts we now expect the place will again be built and once more be occupied by our good brother. At present he is much cast down, and no wonder! Yet he still holds his ground in the respect and confidence of the natives. Our way, dear Anne, just now is toilsome and strewed with a few sharp thorns, but come what may, there shall be peace at the last that will more than suffice, and in which all the troubles of the present shall be forgotten, or if remembered, will only increase our joy. To be a soldier in the little army of Jesus Christ in this dark land, and to fight for Him who first died for us, is no mean honour, and thus to suffer in His cause is a distinction which all Christians are not equally called to share.

* * * * * * * *

We are still waiting the return of our natives to move towards Tauranga, Should Hikairo meet us between this and Mangorewa (he is now with a taua tapu in the woods) our reception may be critical. But we leave this to One who is higher than he. On our return, if I can get to the Thames, I may perhaps find the "Columbine" waiting with you on board. Yet, I sincerely hope you have sailed to the Bay of Islands before this... Our next committee (three weeks hence, if not prevented) will be at the Puriri.

In my solitude on the island I have read "Lord Collingwood's Letters," which I found very interesting. I could have wished there had been greater depth in his piety, but in this "a man can receive nothing except it be given him from above." He was a nobleman indeed! Poor fellow! He was separated many long years from his family, which he loved, by the mere love of country, from patriotism; and shall not we whose cause is infinitely higher, and who are enlisted under the banner of such a King, be equally self-denying and courageous?

I am impatiently looking forward to the number of letters which I expect to find at Tauranga, and should they all be filled with korero noa, like my own, they will not be less dear... When last I saw Tauranga its gardens and flowers looked pleasant and gay...

This afternoon we were in our four-oared boat making for the opposite shore, as we thought free, and on our way to the coast; but in the middle of the lake we were boarded by a war canoe containing the very man – Huka – who murdered without cause Hunga, a Waikato chief, which was the cause of the present war. As soon as our vessels touched, he sprung up, rushed forward, and in a defiant manner (as though we durst not refuse) held out his hand. Mr. Chapman, who was nearest to him, refused to touch it. And when we denied this cold-blooded murderer the customary salute and exchange of native courtesy, his eyes became red with rage, and his voice fierce and convulsed with passion. Our silent contempt and rebuke seemed to madden him. But when he saw that neither his quivering patiti nor his violent menaces could move the men who were before him, he became baffled and confounded, altered his manner, and durst go no further. 21 From this canoe

1836-37. VISIT TO THE BAY OF ISLANDS.

we learned that Hikairo would return by a way we are ignorant of, that by going on we should miss him, and as our chief object at present is to see this man, whose tribe plundered the settlement, we again returned to the island, having no idea when we shall quit it next; yet one thing seems quite, certain, that soon we shall be starved out, and then I suppose we must go somewhere else.

17th. – Sometimes for recreation and exercise we leave our dark and damp little den, and take a row on the lake. This evening, during a walk, we heard the good news of Hikairo's return. Should he listen to our terms, the missionaries will remain, but if otherwise, they must be removed. Our long sojourn may have had its use, for the more the people see of us the better. By this they gradually see and know "what manner of men we are," and as they become more interested in us, so we possess more influence in their councils in seasons of difficulty and war.

If the large boat which I ordered at the Bay of Islands is finished, and could be sent down, it would be useful in opening up intercourse with Whakatane when the way by land is closed or dangerous. By such visits we may bring about a peace between Ngatihaua and our Tauranga people. When I return to Tauranga I intend building a small house on Panepane, the island opposite, about two miles from the Papa, that in the event of being burnt out at the station some shelter may remain to fall back upon.

My love to our dear boys.
Ever, beloved Anne,
Your affectionate husband,
J. A. WILSON.

(In December, after a severe sickness in the family, Mr. and Mrs. Wilson left the Puriri for the Bay of Islands, where they met with a kind reception from the Williams's family.)

Waimate, January 9th, 1837. – At a pa on the high land beyond the Waimate I saw a native who was dying of consumption. He was much reduced, able only to speak at intervals. When I asked him what were his hopes respecting the future, and how it was with his soul, he replied "I am brought to nothing, my flesh is all gone; you see nothing but bones. But all is light within." How enviable, I thought, the lot of this poor man.

February 9th. – Left the Waimate to visit Tauranga, Mr. Ashwell accompanying me. We set sail in the afternoon from the station at Kirikiri Falls, and brought up for the night in a pleasant little cove not far from Cape Brett.

23rd. – Landed near Waitemata, and shot a number of sea-fowl; our gun of much value just now.

25th. – When off Wakatiwai some canoes came off to us. After gathering the news from the north, they offered a pig and some potatoes for sale. All now cheerful on board, the Maoris looking

forward to refreshing themselves. Reached Mataparu at noon, unrigged the boat, and covered her well over. In the evening left in canoes for Puriri. Arrived at Tauranga March 2nd.

March 11th. – Enemy in the forest, hourly expecting an attack. Clementson (a European of Te Waharoa's, living at Matamata) sent me as a present a half-bred bull-dog, called his name Breezy, as a memento of the present state of things.

Extract of Report to the Church Missionary Society.
At night I used to place two young men in my boat, and anchor it off the end of an old fortification which formed part of the settlement. In the boat I also placed a change of clothing, and my dog. The clothing was necessary in the event of my house being attacked during the night, not knowing but that I might be treated with as little ceremony as the missionaries at Rotorua had been some months previously, who were stripped to their shirts and trousers.

March 30th. – Mr Ashwell and myself having arranged for our return to the Bay of Islands, I gave over the station in charge to Tahu. He was formerly a priest or Ariki, but now my faithful companion and "true yoke fellow." When other natives have been afraid to remain on the station Tahu continued with me steadfastly during the worst times. About ten or eleven o'clock at night he generally made his rounds, going some distance inland to discover, if possible, any trace of the enemy. A few nights since I was taking a look round before retiring, and as I came to the outer gate I saw Tahu standing a short distance from the fence. He had just returned from his rounds, the moon was shining full upon him. He was a short, strong-built man of about 45 years of age, round headed and rather bald; his face plain, good-natured and intelligent. The only garment he wore was a cotton shirt braced with a girdle. He was now resting upon his gun, cold and wet with the heavy dew of the bush. "Father," he said, "I have been some distance but can see nothing, hear nothing. What has become of the taua? They are perhaps hid and will appear when we least expect them." Tahu was always communicative on Maori subjects. One day, sitting with him alone, after a war party had passed through the settlement, he observed to me: "A few years since I had cultivations in the forest behind us. I lived there alone and though war parties sometimes passed by my house, none were hardy enough to touch a melon or potato I had planted. They were afraid to injure or steal anything I had!" "Why were they afraid of you?" I asked. "Because I was a priest." "A priest! What can a priest do?" Tahu, "What can he not do?" "Tell me truly, was not all your power mere assumption? Did it not rest in deceit and fraud and the superstitious fears of these people? Was there any truth in it?"

1837. A MAORI TOHUNGA.

Tahu, with his usual good nature, his eyes twinkling with pleasant cunning, replied, "My son, what is that now to us two, E tama, kia ahatia kia a taua aianei!" I asked him, "Did the Maori understand the difference between right and wrong, good and evil, before Christianity came amongst them?" He thought for a while, and then said, "Yes, they must have known this. They did not know it as they do now. But in those days, if a man stole another's goods, or wife, the injured man would take his stand upon some high place in the pa, and in the silence of the evening would call that all might hear, accusing the person who had wronged him, commencing his challenge with, 'What a bad man you are to have done so and so to me.' Therefore, when personally concerned, they knew the difference between good and evil." But to return, Mr. Ashwell and I left the Papa early, touching at Otumoetai on our way to Katikati. Here Te Waharoa and some of his tribe asked a passage up river. The wind was strong from the westward, and being met by the flood tide, occasioned a short breaking sea. The natives, though wet through by every spray, pulled well. At last a heavy sea struck the boat in the waist, more than half filling her with water; we were not far from an island at the time, but it was with difficulty we escaped and got on shore. Taharangi, the chief of this place, insisted on our remaining with him, and as there was no sign of any change in the weather, we were obliged to comply. And here at his kainga we sat for many hours in the midst of an indiscriminate heap of dogs, pigs, naked children, and half naked men and women, the old chief at the same time feasting us with kumara and fish; the wind covering everything with sand, and the swarms of flies were intolerable. At evening the wind fell, and we were, not sorry to leave this fishing village of our hospitable friend, and pull further up the river, where we pitched our tent for the night. Arrived at Mataparu (Kaweranga) on 1st April, and at the Bay of Islands on the 8th. At Otumoetai Te Waharoa gave me a message to the Ngapuhi chiefs. It was a waiata, song, as follows: –

TE WAHAROA'S WAIATA.

"Ko au anake ra te waiho nei
I te ngutu, raiaha!
Ka tu raiaha. Ka haere raiaha
Ka pana rahia. I mahia aha
Onoia, onoia, raiaha
Ka koti aha
Korero mai roto, Korero mai roto."

[In January, 1838, Mr. Wilson and his family had returned to Tauranga. This station was now occupied by three missionaries, namely, the Rev. A. N. Brown and Messrs. Stack and Wilson,

together with their families. The dwellings were built with raupo (bulrush), facing seaward, near where the residence of the late Archdeacon Brown now stands. These houses were surrounded by gardens connecting with one another, a path running the whole length both front and rear; the fences were of manuka and very high. Here both flowers and fruit grew in abundance, and horses and cattle fared well on the rough feed around the settlement. On February 14th Mr. Wilson's fourth son George Alfred was born. – Ed.]

Mrs. Wilson, after a long and painful illness, died at Tauranga on November the 23rd, and was buried in the cemetery where now rest so many of our soldiers and sailors who fell in the fight at the Gate Pa. A marble slab with the following inscription marks her grave: –

HONOR ET FIDES

ANNE CATHERINE WILSON,

WIFE OF

JOHN ALEXANDER WILSON,

Died 23 Nov., 1838,

AGED 33.

"I shall soon be beyond that star and shall be with Him." – A. C. W.

The following extract is from a letter of Mr. Wilson's to the Secretary of the C. M. S.: – "You will doubtless be among those who will sympathise with me in the day of my affliction, and when I tell you that 'the desire of mine eyes,' my beloved wife, under whose gentle influence the Lord first led me to a knowledge of myself and of my Saviour, is taken from me, you will perceive that my loss is great indeed.... Love to her God and Saviour led her to this land of darkness and sorrow, and though in the day of pain and sickness we were destitute of that aid which in other lands is deemed indispensable, she never once lamented her choice, nor made the slightest allusion to the loss of earthly conveniences with regret. No, she found in her God a rich recompense, a full and continual supply of comfort and love, and Christ's service to be its own reward, and the promise verified – I will never leave thee nor forsake, thee." 22 – See Church Missionary Record, August, 1839, p. 170, et seq.

NOTE. – In 1839, accompanied by two of his sons, Mr. Wilson took a short leave of absence and visited his uncle, Captain Allman, at Campbelltown, N. S. W., sailing from the Bay of Islands in the "Magnet" (Captain Watson), and returning in the "Achilles" (Captain Veale), the Rev. Richard Taylor coming at the same time to join the New Zealand Mission. By October 23rd Mr. Wilson was again at Tauranga. – ED.

12 The late chief Hohepa, Paraone, Tara, of Shortland, Thames.

13 Long-handled tomahawk.

14 Vide "Story of Te Waharoa," by Judge Wilson, p. 52.

15 Tahu, afterwards baptized Matiu.

16 See "Story of Te Waharoa," p. 28.

17 Genesis xxxi. 43, et seq.

18 Pumice stone.

19 The place is called Mataipuku.

20 Mr. Chapman.

21 In 1841, while travelling with his two eldest sons from Tauranga to Opotiki, Mr. Wilson met the chief Huka at Waihi. Huka, saluting Mr. Wilson, held out his hand, which the other declined, saying, "Your hand is stained with blood." Three times did Huka approach and present his hand, speaking and gesticulating the while, and three times was it refused. Huka then retired in the direction of Maketu, and, as he went, turned from time to time, uttering threats of vengeance. At Maketu he collected half-a-dozen of his followers to kill Mr. Wilson and his sons; but Te Pukuatua (a great tohunga) hearing of Huka's intention, overtook him, and caused him to desist from his purpose. – JUDGE WILSON.

22 Appendix I. – Mrs. Wilson's letter home.

PART IV: OPOTIKI, 1839-51.

PART IV.

OPOTIKI, 1839-51.

December 26th, 1839. – Accompanied by the chief Ngakuku and some of my own natives, I left Tauranga in the "Columbine," with the intention of forming a station at Opotiki, in the centre of the Bay of Plenty. Of this mission field I am to have the entire charge. 23

28th. – Arrived off the mouth of the Ohiwa. This river has a bar entrance, with about three fathoms at high water. Found on nearing shore a small schooner, wrecked, lying inside of the breakers. Met a few natives on landing. They are quite indifferent as to the object of our visit. Though the day has been very fine, yet the bar has caused a surf not easy for an open boat to pass through. Opotiki is about eight miles from this.

Sunday, 29th, – Landed early and set out for Opotiki. The beach is firm and level as a table. On arrival at Pa Kowhai, the natives who invited me from Tauranga had just finished morning prayer, but shortly afterwards met again and had a sort of Sunday School. At this open-air school, which the novelty of the thing had brought together, six could read. In the afternoon I spent some time with the chief men, and when speaking to them of a future judgment, a man far advanced in years replied, "How can a man as old as I am break off his sins? How can a kai tangata (a cannibal) do this?" "You see," said his companion, "that child; so soon as the Maori can speak his mouth is full of evil, and as he grows he grows in evil, and knows not what good is." The first speaker 24 then added, "It would be useless to teach us; teach the children; they perhaps may listen to you." In the evening returned along the coast to my tent. Thus passed my first Sunday at Opotiki.

30th. – Pa Kowhai. My object now was to find a suitable place for the mission station. Two chiefs accompanied me in my search. The country generally was very good, but thinly peopled. When we opened the valley, where most of the cultivations are, the sight was very pleasing, for their agriculture is finished with great care, from a hill which commands an extensive view we could discern a pa in the distance. I felt a desire to reach it, and anxious to have the pleasure which those alone know who have first preached the

Gospel in a solitary heathen hamlet. On our coming to the village we found that most of the people were absent. Shortly afterwards a sudden thunderstorm broke over us, and as we were obliged to return, the people kindly lent us a canoe. We passed down a rapid stream called Waiotahi, with tortuous windings and sunken stumps of trees. It is in such places as this that the Maori puts forth his strength and skill.

Friday, January 3rd, 1840. – Sent two of my natives to visit and preach in the pas of this extensive bay. I trust they are qualified for the work. They have books and slates for the schools I wish them to form. Early commenced a journey eastward, Reached Torere at sunset; a pretty place, well situated, few people.

Maraenui, Sunday, 5th. – As the day was fine, with a smooth sea, I had the opportunity of visiting Te Kaha by water. Arrived in time for morning prayer. Preached from Numb. i. 7. The people behaved well. Maoris, though heathen, always do so at prayers.

In the pa met an old chief, named Whakatane, who, when about nineteen years old, had seen Captain Cook. He related what Cook also records, namely, his firing a ball through the bottom of a canoe, on account of a garment stolen from the ship's side. This, with another fact he mentioned, is also told by Cook in his journal published by the Admiralty.

Opotiki, 8th. – To-day made choice of a site for the station. It is on the western side of the river, and about three-quarters of a mile from the great pa. It is a healthy position, with a fine view of the bay and Puhiwakari (White Island), about forty miles to sea.

17th. – The Ngaitama tribe met together this morning to part with the land, which I purchased without confusion or difficulty. 25 The next day left Opotiki on our return to Tauranga.

Whakatane, Sunday, 19th. – In the afternoon went up the river to Pupuaruhi, a pa of which Tautari is the head chief. It contains some 1,200 people. The old man (perhaps eighty) still remains a cannibal. I was taken to his house, which is one of the best I have seen, and there, in the presence of many, told him the tidings of infinite mercy. He listened with attention, and when I had left speaking, said: "Why do you not tell this to others also?"

1840. TAUTARI VISITED AT HIS HOME.

Implying that war and strife might cease if all knew these things. While sitting in his house some of the natives, who accompanied me spoke to him and his people on the happiness of true religion. Amongst these was a young man named Hokimate. He made use 0f a few persuasive words, and ended by alluding to the general resurrection and the life after death. This the old heathen could not endure, and fiercely resented, and from being courteous to his guests he became excited and wrathful. "How could the body live again?" he demanded. "How could the dead revive?" He then savagely asked, "Do you come here to mock me by telling me such things? Look up" (above our heads, near the roof, were hanging, in a kind of network, dark with the smoke of years, some embalmed human heads), "those are my mokaikais" (the heads of his grandchildren), "and do you tell me that these will ever live again?" Tautari was so overcome with passion as he said this that my young friend was cast down and remained silent. But Ngakuku, who was a man of bold adventure, came to his aid. "Gently, father," he said, quietly smiling, "gently; be kind to your son! This youth is a grandson of your friend Hikairau." 26 These few words were enough. The old man was instantly calm, and his manner submissive, as lie spoke with gentleness and affection to the young man: "My son, I did not know that! The grandson of Hikairau!" And then by word, look, and gesture he spoke as chiefs only do when suddenly they find themselves in the wrong. Afterwards many came to see the pakaha.

20th. – Walked along the coast to the Matata. Here there are about 1,200 people. They seem as superstitious and savage as when Cook visited Now Zealand.

21st. – Had but little opportunity of usefulness. In the evening pulled in a canoe to a village named Otamarora, belonging to the same tribe. At this place we hoard that the tribes of Rotorua are collecting at Maketu to attack Tauranga. They are now encamped about sixteen miles to the west of this. This news rather alarmed us, and it is well that before leaving Whakatane I had sent my boat on to Tauranga with some of my natives, among whom was Ngakuku, whose people are at war with Rotorua; so having no serious evil to fear, I determined to go forward, notwithstanding we friendly expostulations of the men at Otamarora.

22nd. – Journeying along the coast, the sand soft, except at low water. The only natives we met were four young men from Maketu, who told us that the tribes preparing for the attack on

Tauranga were before us at Waihi. Pitched for the night not far from this war party, not knowing what reception we should receive on the morrow.

23rd. – Arrived early at the camp. The Ngatiwhakaue were surprised and displeased by our arrival. They at once forbade our going to Tauranga. Pango, the great priest insisted on our leaving the coast road and going inland to Rotorua, which would have occupied a long time, and enabled them to make their descent upon Tauranga at pleasure. Expostulation was vain and finding from the tone of the men about us that all was not quite right or very safe for us, I, as a last effort, reminded Pango of the humanity of my good brother missionary, the Rev. Henry Williams, towards himself and his people, who had risked his life and the lives of others to send him and his people back to their own country. This appeal was in private, but it had the desired effect. His conduct changed at once; but he gave me a melancholy and chilling smile as he said: "It is true! But you should not have referred to such an obligation, nor mentioned it. It is true; but no more about it. Remind me not of it. You and your children (the young men) shall go in peace."

There is nothing a Maori so truly dislikes as to be reminded of an obligation of this nature. It was shortly afterwards arranged that we should be sent by sea in a war canoe. And now they pretended to relinquish their enterprise, saying they should shortly break up and return home; that their attempt on Tauranga was more a report than a reality. They knew that my natives would mention their force and what they had heard, and Pango thought by this feint more effectually to surprise his enemies. Whilst sitting amongst them, conversing with the leading men, I happened to take a little bread from my pocket to eat. When they saw it a general exclamation of astonishment ran through all. The place was tapu, as indeed nearly all things are in war. I had violated the tapu by this act, and injured the prestige of the expedition. This is a very serious offence in Maori ritual, and punishable with death. I at once desisted, but the clamour went on till at last it was attributed to my ignorance of native customs and laws. It is on the strict observance of the tapu that the favourable results of all military undertakings depend, and this prevented my taking refreshment of any kind, while within the sacred enclosure. Some of the taua observed, that when they saw our boat yesterday, the strength of the wind alone prevented her capture. It would have gone hard with Ngakuku, the greatest of their enemies, and

1841-45. THE UNBAPTIZED DEAD.

nephew to Te Waharoa. In the course of the afternoon we embarked, and after a pull of some fifteen miles entered Tauranga at sunset.

24th. – Te Papa, Tauranga. In looking back on this visit to the Bay of Plenty, there is much to gratify and to be thankful for. I doubt not that the excitement, which now exists among the people to receive instruction, will wear off when the novelty has passed away. All is not gold that appears so. I have too often found baser metal beneath the most promising outward appearance. But past disappointments do not dishearten in the present mission. I know that the Lord "He is God"; that all things are possible with Him, to work by many, or by few. "I run not as uncertainly." The work will be mine, but the results – the good results – will be the Lord's! 27

March 26th, 1841. – Tunapahore. On arriving here most of the old and the principal men came and sat about my tent door, curious to see and hear the missionary. I was glad of the opportunity thus afforded me, and urged them to receive and believe the Gospel. When the bell rang for evening prayer but few attended, the rest of the people sitting at a distance. Later in the evening again assembled them. They appeared to take some interest in what was said.

Opotiki, November 2nd. – Four men arrived to-day from Matata (about thirty miles distant) to consult me as to the propriety of reading at funerals of those who die unbaptized the passage, "We therefore commit his body to the ground, etc." Their inquiry referred to mere professors of Christianity, whose character is doubtful, though candidates for baptism. I answered in the negative. They were quite satisfied.

Matata, Tuesday, February 11th, 1845. – After early service left in a canoe for Pukeiti. The Matata pa is on a small island surrounded by extensive swamps, the raupo growing to seven or eight feet high. Through these immense fields of raupo the natives have for many generations forced their canoes, and these tracks now form narrow canals, enabling them to visit neighbouring pas within a few hours. No land or hills can be seen as they trace this labyrinth, and none but an experienced pilot could possibly direct the way – even our guide from the Matata sometimes hesi-

tated. By these streams the river Te Awa o te Atua is avoided, and the distance much shortened. We arrived at the Kupenga in good time. After evening service took the classes.

July 9th, 1846. – Otamarora. Detained here by an easterly, gale, my tent pitched inside a native cook-house. The wind shook the pa, and the rain fell in torrents. Waitai (my servant) kindled a brisk fire at the tent door for tea. At this moment the teacher came to make his evening call upon me, and seeing the fire, he said to Waitai: "Gently how you make the fire, my son, gunpowder is below Wilson's bed." I now found that the hut was his powder magazine, but his wife always cooked in it. Waitai's fire blazed only a few feet distant from the kegs of powder, the wind carrying the sparks in all directions. About a year ago I had a similar experience in this pa. On that occasion I was obliged to sleep in a large family hut. There were about twelve people, besides children, in it. Near the middle of the earth floor was the fire-place, the sides formed by four flat stones standing on edge. At this fire they lit their pipes, but never cooked. At the far end of the hut, reaching half-way up to the ridge-pole, was piled their gunpowder, in kegs, covered over with fishing nets and the sail of a canoe. When I remarked upon the rashness of having such magazines in dwelling-houses, the natives merely observed, "There is no other way of keeping powder dry; where there is a fire it never injures." Of course these stores of powder sometimes do blow up, but this in no way cures the people of imprudence.

30th. – After many hours in the canoe, came in sight of Ruatoki. On landing we pitched near the chapel. We found natives assembled from Ruatahuna, Opotiki, and Whakatane. The good people of the place have prepared nice booths well wharikied and plenty of food for their guests – provisions for 600. All were cheerful. In the evening every one came to the chapel. It is a new and good building.

August 1st. – Catechising all day for baptism and Lord's Supper, obliged to reject many; natives much distressed at this, and I still more so. 28

Sabbath, 2nd. – A few adults admitted to baptism, but the Lord's Supper was well attended. The day on the whole was a happy one.

1840. THE TAPU.

3rd. – This afternoon 540 adults formed into classes. They were examined in reading- and Scripture knowledge by Archdeacon Brown and myself. All was satisfactory. Those even from the wilds of the far interior did well. The weather was very unfavourable. The people were dressed in their best – quiet and orderly.

4th. – The native meeting broke up.

Opotiki, December 9th. – In the morning, after a long walk, reached the Ohiwa River, where, finding some of the principal chiefs, remained with them till the tide ebbed. While sitting together, one chief inquired why the Opotiki natives had tapued the river and the coast along that part of the bay. "I suppose," he said, "they are afraid that we should fish, and perhaps catch some that have eaten the bodies of their friends lost in the wreck of the 'Marowaewae' (schooner) two months ago. It is long since we ceased to regard the tapu. Why do they go back to such things now?" Then another said, "When you first came to Opotiki, was there any tapu in this part of the country? Why do they revive it now? We do not like it." The first chief then went on to tell me how it came to pass that the tapu fell into disuse with his tribe, and his story was as follows: – "Not long before Captain Cook came to this land the head chief of this place lost his son, but before he was buried the chief had a moe (dream), and in his moe visited the Reinga in search of his son. It was in this way: While the father lay asleep in the night, his spirit left his body for a time and travelled he knew not where. At last it arrived at the Reinga. Here the chief found a place much like this world. He passed through forests and over streams, and as he went on he came at last to a whare, much like our own. The chief stood outside to listen, and hearing people talking within, after a time he spoke. He asked, 'Where is my son?' They answered him, 'Come in and see.' But the chief would not. Then they from the inside did all they could to persuade him to enter, but in vain, the chief knowing that if he once entered that house he should never return to the Ao Marama (world of light). At last a voice said, 'Go, return to the Ao Marama, and when you stand by the tupapaku (corpse), take the ornament (plume of the albatross) out of his ear, dip it in oil, and put it into the mouth of the dead.' The chief turned him, and awoke in his own house. He did as he was bid; dipping the sacred feathers in oil, he placed them in the mouth of his son, and his spirit returned and he lived again."

The narrator went on to say: "After the young man was restored to life the chief and his tribe commenced to make a large

fishing net (these nets were of great length, and gave employment to the men on rainy days during winter; the nets were much valued, and never used until they had been duly consecrated and tapued by the priest). The net finished, the tribe, as is usual on such occasions, made a feast, and the chief sent for his elder brother, who was the great tohunga in these parts, to come and consecrate the net before it was used. In the midst of the ceremony the priest chanced to see his brother (the hero of the tradition) take up and chew the two ropes which stretch along the top and bottom of the net, and by which it is pulled to land (this was a most sacrilegious act). The priest, full of wrath, stood motionless; he was too indignant to speak. He stopped the ceremony at once and returned home, leaving his profane brother to his fate. But," added the narrator, "when the net was cast into the sea without the tapu it enclosed a multitude of fish, and the people were satisfied and disused the tapu from that day." Then, turning to me, he asked, "Do you remember any tapu in this part of the country when, years since, you first came among us?" I was obliged to acknowledge, "I do not remember any." This seemed to confirm the truth of his tale. The narrator himself is the direct descendant of the chief referred to.

One remarkable part of this tradition is the means used, which is said to have restored life. It is altogether repugnant to Maori ritual. At that period the person of a chief was sacred, the head most sacred, and also anything which had touched the head. Food of any kind was never allowed to touch the head, because food was to be eaten, and the fact of its touching these sacred parts made the tapu null, and would imply that these parts of the chief might also be eaten. Hence, a chief would not pass under a whata (a high stage for storing food), lest the tapu of his head should be made noa, and, in fact, his person be no longer sacred. The loss of the tapu at once exposed him to every kind of danger, his person became insecure and open to witchcraft, his plantations failed, and he succeeded not in war. Europeans have frequently been plundered, and some have lost their lives, for having violated some, to them, unknown tapu. When, therefore, the chief, as directed, took the sacred feathers from the ear of his dead son, and dipping them in oil (food), placed them in his mouth, every rite of the tapu became null.

Extracts of Report to G. M. S., 1848. – "In June, 1,000 professed Christians of the Opotiki district assembled at Tunapahore in great goodwill and harmony. When the gathering was about to close, the old chief Whakatane (more than ninety years of age) stood up and addressed all present, exhorting them to

1849. PROGRESS OF MISSION WORK.

continue to live in faith and peace. They afterwards formed a large circle on the shore, and sitting down, were served by the Ngaitai to a parting meal. These portions of the tribes who thus met together would a few years since have gladly destroyed each other. On the present occasion they not only conducted themselves for some days with the greatest order, but also with mutual expressions of goodwill and confidence.

At Opotiki, the children's school has varied in number from twenty to forty. At present this is the only place in the district where children attend.

Since December, forty-seven adults have been admitted to baptism, and there remain forty-five candidates still on the list."

The Report for 1850 to the C. M. S. shows the state of the district at that time: –

Church of England ... ... ... 1,804
Roman Catholic... ... ... ... 288
Heathen... ... ... ... 457
Total population ... ... ... 2,550

Extract of Report, 1851: – "There are 163 communicants; 121 baptisms have taken place, of which 83 were adults and 38 children; 230 candidates for baptism remain." 29

Opotiki, July 6th, 1849. – Left for Whakatane. Hawker accompanied me as far as Waiotahi. Slept at Ohiwa. Waitai and two other natives went in search of a canoe.

7th. – The natives returned early with a canoe, and we left by moonlight. The sun, as it rose full of the splendour of a New Zealand sky, and the moon's bright lustre soon lost in his – apt emblem of the Church of God. How utterly are all human virtues shrouded and eclipsed in Thine, "in whose sight the heavens are not pure," thou "Sun of Righteousness!" All exquisitely beautiful and lovely. A gentle breeze and a flowing tide pushed us forward on our way, and at eleven o'clock we stopped to breakfast on the sandhills near Ohope, arriving at Piripai in time for the evening service.

Piripai, 9th. – The people of this village made a collection to-day for building a chapel. Each person gave a shilling, and those who have children gave sixpence for each child. This is their first offering, and it was given with so much goodwill and pleasure that I should have been sorry to have missed seeing it. The women were the most forward, and showed me the different children that the sixpences were given for. May He who began this good work in them "multiply their seed sown, and increase the fruits of their righteousness" to His praise.

Extract from Report, 1849, referring to the above: – "A good chapel, the materials of which have been collecting for some time, is about to be erected at Piripai. The people have also subscribed £15, and purpose doubling this amount to defray part of the work, which must be done by a carpenter."

23 Mr Wilson was appointed by the Southern District Committee to the charge of Opotiki in 1840. This district was nearly the same as that now known by the name of Whakatane County.

24 This man years afterwards became a Christian.

25 At Opotiki Mr. Wilson purchased land for the C. M. S. and also for his family. The award made by Mr. F. D. Bell on the 20th June, 1862, in the Land Claims Court, was to the effect that Mr. John Alexander Wilson was entitled to select 1,916 acres, within the boundaries of the Government Survey Claim, section 360, at Opotiki. There was also a condition that land should be allowed to Mr. Wilson in lieu of survey, which would bring up the claim to something over 2,000 acres. – ED.

26 Hikairau, hereditary chief of Ngatimaru, was once in league with Tautari against the common enemy, Ngapuhi.

27 At Tauranga, June, 1840, Mr. Wilson had the pleasure of meeting Dr. Dieffenbach, naturalist, by whom he is mentioned in the following: extract: – "In the harbour of Tauranga the land loses continually by the encroachment of the sea. During a heavy gale of wind last year the coast at Te Papa (mission station) lost ten feet. All along the East Coast stems of trees are seen under water. This I state on the authority of Mr. Wilson, ann intelligent missionary." – Dieffenbach's Travels in New Zealand, p. 406.

28 There were but few baptisms on this occasion. The reason was, candidates were prepared with much care. It was not uncommon for them to remain three or four years in preparation. I have known them six and even seven years. In this, when I now look back, I think we erred. – J. A. W., 1886.

29 At the time (1840) Mr. Wilson took charge of Opotiki, there were only two baptized natives in the district.

PART V: AUCKLAND, 1852-62.

PART V.

AUCKLAND, 1852-62.

Extract of Report to C. M. S., 1852. – "I was appointed by the Central Committee to the charge of the Auckland missionary district, extending from Whangarei (north) to Taupo, near Pakihi (south), including the islands of the Hauraki Gulf, also the native settlements of Mangere, Puketapapa, Oraki, Pukaki, Tamaki, &c, places situated within six or ten miles of Auckland. I commenced the regular duties connected with this work in June, the previous part of the year being occupied either at Opotiki or in residence at St. John's College. 30 When in Auckland I have charge of morning and evening service at the native hostelry, and visit the sick at the hospital and jail."

Extract from Report for 1854. – "After much observation, it seems to me that the most effectual method to advance this people in the Christian faith would be to establish a few educated native teachers on the different islands, and in the larger settlements on the mainland, who could not only perform the office of religious teachers, but also act as counsellors to the people – daily instructors and schoolmasters to their children."

Extracts from Report for 1855. – "The moral and religious state of this district during the past year presents little encouragement to the missionary. . . . The chapels at present are mere ruins, and the people have been in vain solicited to rebuild or repair them. At Whangarei I find the population as follows: – Natives within a range of ten miles, 500. Settlers (of whom I made a census) – Church of England, 56; various denominations, 116. This little colony of settlers is fast progressing, and it affords me sincere pleasure to bear testimony to the good and religious example which its members set the aborigines, who in return live on friendly terms with their European neighbours. But I am sorry to add that with few exceptions the Whangarei natives are of indifferent character. Most of these people joined Heke during the late war with the Government, since which they have, nearly to a man, fallen back on heathenism."

Extract, 1857. – "In November last I spent nearly three weeks at Whangarei.... A native of some consequence told me that it was their intention in January next, all of them, to proceed to the Bay of Islands and aid the natives of that place in the re-erection of the flagstaff, which was cut down by Heke, and was the cause of the late war. That after they had performed this (he gravely added) they should again believe, and attend worship as formerly. This assertion conveys no incorrect idea of the indifference and blindness in which they live."

Extract Report, 1858. – "Having visited Whangarei at intervals during the last five years, it was only in the course of the present month that some of the natives of that place invited me to hold public worship on the Sabbath. This, I trust, may prove the precursor of a general return to the ways of peace, and the promise be accomplished in them – 'I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.' (Psa. xiv. 23)."

1860. TARANAKI WAR.

Parnell, July, 1860. 31 – I must say a few words as to the cause and motive which led me to Taranaki. One morning in the beginning of this month George 32 and I were sitting at breakfast, when the news arrived in Auckland of Major Nelson's defeat on the 27th June, before Puketakauere. It was a sad affair; badly planned and feebly conducted; enough to say the attacking party, after three or four hours, were completely broken, leaving the dead and many wounded on the field. . . . The conduct of the natives was so unrelenting and barbarous, that I pondered the matter long and thoughtfully. In the evening I met a gentleman near St George's Bay, who, with some excitement, said: "Have you heard the news?" "What news?": "Why, the defeat of the troops at Taranaki!" He went on, "Do you know how they did it? They made handles many feet long for their tomahawks, and so struck over the soldiers' bayonets." He laughed and appeared merry over it. I made no answer, but turned away. In a short time I had made up my mind what to do – to leave my station (Auckland) and go to Waikato (the root of the evil), and try what could be done there to check this merciless warfare.

I was thus first led to visit Taranaki when the struggle had reached a climax, and I was in Waikato for this purpose when the Maoris, who had worsted the regiments and naval brigade under Major Nelson, returned to their homes. It was from them and the man who led them (Epiha) that I heard the Maori side of this sad story, and their boastful narrative deeply roused my sympathy and enlisted my every energy to interfere on behalf of my countrymen. These Waikatos told me plainly that they had given no quarter – that they took not a single prisoner – but that all alike were indiscriminately slain; and even the wounded, found two or three days after the encounter, shared the same fate.

Epiha mentioned that, on the morning after the action at Puketakauere, he sent men to bury the dead, 33 and that on finding the first body the native, who was about to dig the grave, sat down on the fern. In doing so he hurt a wounded man concealed beneath. The soldier at once raised himself and drew a pistol in defence, but owing to the night's rain it missed fire. The Maori then attacked him with his spade and killed him. This party afterwards came to a second body, at the back of which sat a poor wounded fellow who had crept from the bush to his dead comrade, and hungry and

faint was eating the little food left in the man's kit. On one of the Maoris assaulting him, he had strength sufficient to wrest the weapon from the native, but, crippled and unable to rise, a second shot him dead. I asked Epiha "why they behaved with such cowardice and cruelty to wounded men, who could no longer resist them?" He answered, "What else could we do? They always were on the defensive. One of them, a soldier lying on the ground, shot two Maoris before they succeeded in killing him. How could we spare them when they acted in this way? Wounded as they were, they tried to shoot and kill us." Epiha did not say this in anger, or, as far as I could see, from a feeling of revenge. He then spoke with praise of Lieutenant Brooks, of the 40th Regiment, who defended himself in a swamp for some time against three young men, till a fourth (he pointed the man out to me), coming up, shot him. But I shall say little more of this sad catastrophe; my object in referring to it thus far is to show that there was a cause which led me to visit Taranaki.

Otawhao (Te Awamutu), the station of the Rev. John Morgan, is situated in the centre of the disaffected tribes, and during a prolonged stay at this and other parts of the Waikato (I left Auckland on the 11th September, and did not return till the 9th of November), I saw and heard much among the people which determined me to carry out my purpose of dissuading them from such barbarity to a humane and generous conduct. To this end Mr. Morgan and myself visited the tribes and their chiefs day by day, and no argument from either Scripture or the usages of nations, to guide their future conduct, was left untouched. To all this, however, they refused to consent. Their reply was, "What do you think we are going to war for? Do you suppose we are going to save men's lives? We fight as our forefathers and as our fathers did; let the soldiers do the same. We do not interfere with their mode of fighting; do not interfere with ours. We ask no quarter – we give none; we ask not for that we give not." Yet the frequent intercourse of many days made some slight impression, and when all was ready for the taua again to leave for the scene of their late achievements, the chief who was now to lead them, Wetini Taiporutu, a man of great patriotism and humanity, and who already had done what he could to soften the stern and cruel features of the war, said to me: "To-night we hold a runanga to consider what you and Mr. Morgan have said. I shall try to induce the people to show mercy. Come here to-morrow at daylight, we leave early for Taranaki. You shall then hear our decision."

1860. "WE FIGHT AS OUR FOREFATHERS DID."

October 11th. – When I arrived early this morning the last files of the taua were leaving the village of Kihikihi. I found Wetini standing alone, looking at the men of his tribe as they passed before him. He seemed heavy and cast down. His only weapon was the sword of Lieutenant Brooks, which he held drawn in his hand. After we had greeted, his words were few. "We held a runanga, as I promised you," he said; "but the people would not hear. Epiha, Te Oreore, and myself were for mercy to the wounded and prisoners; all the rest were against us. I now go with them to this war, but should they persist in this evil work and act as at Puketakauere, I shall leave them and return to Waikato." Then he added in a low voice, sinking to a whisper, "They say they will spare the women and children." And, after a pause, as though speaking to himself, said, "Perhaps."

This was a sad reverse to all the hopes I had begun to entertain. I could say nothing; for a short time I could scarcely speak, but after a few minutes I made a last effort and said: "I shall follow you to Taranaki. Perhaps, when you are all together, the chiefs of the other tribes, your allies, may act otherwise. What do you think of my doing this?" "That will be best," he replied; "come and see us there. For if we Waikatos had consented to what you ask, what use would it be if others had not done so? Other tribes would not feel themselves bound to keep what we, not they, had promised. But come 34 to Taranaki, and then you will hear, when the whole aro assembled, what the people will say. "Thus we parted, he nearly immediately to fall at Mahoetahi, I to see his grave and carry out his humane intentions among his colleagues on the field of Waitara.

Sunday, 14th. – Waipa. Preached in Mr. Reid's chapel. News afterwards arrived from Hangatiki of an intended attack of the natives upon Auckland and Whaingaroa.

15th. – Remained to see the war party. Natives again change their plans,

22nd. – Otawhao. Discussed the case of the Maori found killed at Patumahoe. Natives say he has been murdered by settlers.

23rd. – Visited Kihikihi; this place is the focus of the disaffected; found them always well behaved and civil, notwithstanding the war feeling.

25th. – Left for Whaingaroa to warn the white men of approaching danger. Slept at Waipa. Natives have all left for the war.

28th. – Whaingaroa. Saw the head chief on the position of

affairs, also the Wesleyan Mission; they seem to me to be living in a false security.

November 3rd. – Ngaruawahia. Visited the native king on behalf of Europeans.

Sunday, 4th. – Taupiri. Heard natives had passed to surprise and destroy Auckland.

9th. – Auckland. Called on the Governor, stated fully the condition of things in the Waikato; the determination of the natives to prosecute a ruthless war, and I also mentioned my intention, with his approval, of proceeding to Taranaki. Colonel Browne at once entered into my plans and warmly approving of all, spoke many kind words of encouragement to second my efforts. So, without any other connection with His Excellency than his good will and advice, I left in the "Victoria" for Taranaki, on the 26th of December.

December 27th. – Taranaki. On my arrival here, I called the same afternoon upon General Pratt (the commanding officer); to him I simply stated the object of my coming amongst them and the motives by which I was influenced. I told him my knowledge of the Ngatihaua, the bravest and most influential of the Waikato tribes, my long residence in the country, and my willingness to do anything to lessen on the part of the Maoris the ferocity of the war, and I asked his permission to visit the Maori camp. The General, to whom I was a perfect stranger without any introduction, did not quite like this request, and at first received it with marked coldness. After much further conversation, he at last observed, "You should have come sooner, there is no time; we march at daylight; you can go, but it will place you in an awkward position." I, however, gladly accepted his assent and we parted in more confidence than when we met.

28th. 35 – At daylight, while the troops in the town were forming up, my native guide and myself, well mounted, started for the Maori position at Matarikoriko. Wetini and most of the men he had led, had already fallen at Mahoetahi; and now I had no colleague among the chiefs and was a stranger unknown to the natives in this part of the country. After a quiet ride of three hours through a district as beautiful as fertile, wasted by the enemy and

1860. THE MAORIS REFUSE TO GIVE QUARTER.

deserted by the settler, we came to Matarikoriko, a little inland of Puketakauere, a fine elevation overlooking a large sweep of country and well protected. Here the Maori awaited the advance of the British. About half a mile from this place we overtook two men gathering puwha (sow thistles), who proved to belong to Wetini's tribe. They saluted me in a wild yet not unkind manner, and shook hands. Then they called my name – "Ko te Wirihana" – to their comrades at the foot of the pa in the prolonged half thrilling, half yelling expression used when under excitement. We were quickly surrounded by a number of armed men, nearly all naked, who were surprised to see a stranger, and at first were disposed to be insolent, but a few Waikato men being among them, explained to the Taranaki people who I was, etc., and this friendly interference checked their insolence, and at last they heard quietly what I had to say. In my address I mentioned the terms already submitted to Waikato, and which were as follows: – "1st. That the wounded on both sides should be treated with humanity. 2nd. That prisoners should be exchanged. 3rd. That the dead should be undisturbed and buried by their respective people. 4th. That persons approaching under a flag of truce should be respected and uninjured." In urging their compliance with these conditions, I reminded them that success would not always attend either people; that the Scriptures which they professed to receive, and also their present interest, urged their acceptance of those terms. A chief of Ngatihaua, named Henee, replied, flatly refusing to listen to such conditions, and Hapurona Pukerimu said: "The soldiers are now on their way to attack us. This is not the time to speak of humanity, atawhai! This is our reply. You must leave here at once, and take with you this message to the chief of the soldiers."

The message was too gross and unseemly to repeat, and I merely answered by a half scornful smile. Then coming near to me, his eyes glaring with passion, he said fiercely: "Do you come here to laugh at me? Do you mean to deride my wars and to mock me?"

To which, looking him full in the face and firmly fixing my eyes on his, I asked him, "Why should I not laugh? You think you have only to speak and I must obey and carry your message to the soldiers; while the mission that I have come on and have delivered to you – words of mercy, not mine, but from above, words of God! – you regard not. Why, then, must I listen to you? I have said that which is for your good, the good of the people and of the pakeha."

Grim and savage as he was, he ceased to menace and gradually

turned away, though he still continued to vow vengeance against the soldiers and requested me to leave immediately.

The Ngatihaua chief I had known in better times, when he and his cousin, Tarapipipi, were head teachers in the mission school at Matamata, and I doubt not that it was owing to the presence of this man (under the good providence of God) that Hapurona confined his insults to mere words. Before turning to leave he said to me: "You are a missionary, you must stay now a little longer and karakia with the people."

Now, those who know the Maori best, can fully appreciate the feeling which led to this request (we find nearly an exact parallel in Numbers xxii to xxv.), but I steadfastly refused. A teacher from Waikato with Hapurona, asked, "Why?" "Because," I said, "you refuse to obey God. He is a God of mercy. You have been taught this and yet you will show no pity. God will not listen to the prayers of the merciless, prayer now would be useless. Grant what I have asked and then we will address God. "This and much more did not abate their importunity; they continued to press that I should karakia; 36 this I quietly yet firmly refused.

Before 1 left a few of the Waikatos seemed to approve (in part, at least) of the conditions I had mentioned. I now turned and rode along a bush track in the direction of the troops, who were on their way to the attack. I told the general what had passed, and of my present failure.

29th. – The natives were attacked at Matarikoriko.

Sunday, 30th. – After some conversation with the general, 37 he consented to a truce during the day if the natives also refrained

1860. SABBATH TO BE RESPECTED.

from hostility. I went over to the native position to inform them of this. After walking, or rather wading a hundred and fifty yards through fern breast high, I came upon two Maori sentinels: the first a dwarf and hunchbacked, the second well made and active; they were well armed with double-barrelled guns, etc. The dwarf (who I afterwards heard was one of their bravest men) was a thin, slight man, nearly naked, and presented a strong contrast to the fine men of the 40th and 65th Regiments, who were carelessly lounging in their great coats along the parapet they had recently thrown up. The Maoris were both unknown to me and remained stern and silent, refusing to answer. While in this rather awkward position, a third man, who had been hid in the fern, rose up from behind them and recognised me, though I had forgotten him. He at once came forward, held out his hand and laughed with pleasure, saluting me as his matua. It appears that when Mr. Brown and myself formed the mission station at Matamata, some twenty-six years since, this man was one of my native "boys." He now made his fellows give way, and shouted my name to iho taua, encamped in a ravine below us, quite protected from the fire of the troops. After waiting a minute, a chief called to me to advance; here I found about 240 people, a little band of brave men, who for two days had resisted part of two regiments and a small naval brigade, under an experienced and gallant general. After defending themselves the last night, many were busy preparing breakfast, others, from the fatigue of the long encounter and still in fighting costume (half naked), lay fast asleep in the early morning sun, while some in groups conversed together. The principal men, to whom I made my way, sat silently by themselves under a sort of awning made of their garments. There was no noise or confusion anywhere, yet I thought there was a slight depression on some of their countenances.

They received me with reserve, still somewhat kindly, and when I was seated, asked what had brought me, and expressed surprise at my coming. I said, "The day is the Ra tapu, and if you will respect it as such, the soldier will do the same. Let there be no fighting to-day." They answered, "Tell the chief of the soldiers we never wish to fight on this day, or to takahi te Ra tapu. We shall not fire if they remain quiet. It is the pakeha who violates this day."

Such were these men! And when we look back on the past – at what they once were – the thought will occur, how would the colonist have fared who should have had the hardihood to land on these islands previous to the work of the Christian missionary and

the blessing of God on his efforts? 38 Massacre and the grave would have awaited him.

The defile in which the Maoris were unconcernedly resting was not more than two or three hundred yards from the redoubt, afterwards called No. 1 Redoubt, that had been thrown up during the fight of the last two days, and which cost twenty-two men killed and wounded. On the left front of this work, and not more than one hundred and fifty yards in advance, in broken ground covered with deep fern four feet high, the nearest native rifle-pits were hid. They were in two irregular sections, the last line of which was dug on the edge of the ravine just above where the Maoris were now sitting, and could be escaped from in an instant. From this little valley they had a good retreat open, and could retire into the forests of Pukerangiora without the possibility of being followed.

After a pause, I asked whether the taua would assemble for morning service. To this they readily consented. I read a few prayers (they had their books), prayers which I thought suitable, and then addressed them from Rev. xxii. 5, "There shall be no night there." Anyone who may see this journal will perhaps say, "A strangely selected text!" It may be so, but I knew the temper and feeling of the men I had to deal with. To have rebuked them as a party to this war, or for inhumanity, at such a season would have been as useless as to have reproved Cromwell's army after the battle of Dunbar or Worcester. I chose rather to dwell upon the fallen and miserable state of mankind, the demoralising and degrading consequences of sin, with all its melancholy detail. Then, turning to the promise in the text and contrasting the present with the future life, I dwelt on the joys of heaven, the perfection of that sinless and immortal nature destined for the sons of God in the kingdom of their Divine Father. I pressed them to consider all this in contrast to the scene which we at that moment witnessed. Their temporal and eternal welfare formed the sole purport of this address. The camp listened without the slightest interruption, in a silence rarely witnessed in days of peace. This act of worship over, they all became more cheerful and friendly. Shortly after they commenced breakfast, and one of them kindly placed before me a small iron pot containing a few slices of beef and potatoes which had been baked in it. As I sat eating, some gathered round whose faces I knew; among them was Rewi, the chief of Ngatimaniapoto, a leading man in the war. Our conversation at once turned on the object of my coming to Taranaki. Rewi said: "It is well you have come to see us; return to-morrow and

1860. BURIAL OF MAORIS.

meet us in the forest at Huirangi; we will all assemble and, with other who are on the road to join us, hear again what you have to say about the wounded and prisoners." None present objected to this invitation.

And now I felt for the first time (with no slight gratitude to God) that the object I so ardently desired would be obtained.

When I rose to leave, a chief from Kawhia said to me: "Last night we buried some of our dead in the rifle-pits; ask the chief of the soldiers to respect them – -let them remain undisturbed." I promised to do so, and added, "The general will allow you to remove the dead if you desire it." To this they objected, saying, "No; let them remain where they fell. The burial service was read over them in the night during the fight. The ground is tapu now. We wish them to lie where we have laid them."

Thus, under no ordinary fire (for the troops expended in all 170,000 rounds of ammunition during the two days of their attack), at a distance varying from 150 to 250 yards, these people, without perturbation or fear, interred their dead, concluding with the noble Burial Service of the Church of England – a fact which probably has no parallel in the annals of war. The farewell honours to these bold spirits were literally paid by the guns of our artillery, and the unbroken volleys of two British regiments. The burial of Moore (the theme of song) pales in the contrast!

As the day advanced I moved on through the wood towards Huirangi. There I found women weeping for the dead. With them were a few men whom I had known at Matamata. I spoke to them on the loss of friends, the misery and evil of war, and the religion of Jesus Christ. They admitted all I said, yet remained inconsolable.

December 31st. – To-day, with the General's sanction, I set out for Huirangi, hoping to persuade the natives to the terms before mentioned. After passing the first rifle-pits and the stream which runs in a lovely little valley between them and the wood, I found not more than three or four hundred men collected, for others whom they expected were not yet arrived. These were fully armed; they received me with civility and suggested that we should move to a more secluded part of the forest to prevent any inconvenience from the fire of the troops. They all arose, and bending their way a short distance to the left, sat down under a grove of karaka trees; here they seated themselves close together, leaving only sufficient room for each man's arms to rest between himself and the person next to him. I sat in front of this square, so that all could hear what I had to say. All being now quiet I advanced arguments and motives for humanity (much the same as had been used at

similar meetings); the Scripture precept, "If thine enemy hunger feed him;" the chivalrous usages of Christian nations in war, This I illustrated by citing to them the chivalry of our brave troops at the battle of Talavera, who, during a cessation of three hours in the heat of the day, in the midst of a conflict in which they had lost nearly one thousand men, descended to drink at a stream which divided them from the enemy; the French doing the same; they met and mingled together without suspicion or fear, and that our men, seeing some of their hoariri (enemies) on the opposite side of the brook on their knees lapping the water, threw across to them their own drinking cans, etc.

At this some of those before me laughed; all were not a little interested, and one or more stretched the arm at full length above the head, and with the hand made a feigned attempt to grasp something, saying, "We cannot reach so high as that! (Pakeha! Pakeha!! E hara i te Pakeha!!! Truly the Pakeha!)" After I had ceased, no man for a while stood up to reply; they sat as they had listened and in a low tone conversed together in mass; they seemed to approve what had been advanced, but after a pause others denied its application to themselves. Some observed, "Our father's taught us their mode of warfare, we will adopt no other, etc." Yet they spoke without anger and even with mildness, if it be possible when under the exciting influence of war to do so. As these words of the many died away, the chiefs one after another spoke in the same strain, quietly and well, and all appeared going right, when suddenly a man sprang to his feet and came in front of the people. He was a chief of Kawhia, named Te Tapihana; his tribe had suffered at Matarikoriko and there he had lost his brother. In a furious rage he vehemently opposed all that had been said. He was armed with a short handled war hatchet, which he quivered in his hand from excitement, and with a fierce and fiend-like stare, either assumed or real on these occasions, he came to me and thrust his face so near that his nose nearly touched my own. In this menacing attitude, trembling with irritation and wrath, he declared he would never consent to such a compact; that, whatever others might say or do, he would never give quarter to any pakeha in arms. He had continued his fierce threats till half exhausted, when two or three young men of note rose to appease him. One of them addressing me said: "Do not regard him; take the book from your pocket and write down our protest to all he has said; we cannot restrain him, but he stands alone." Te Tapihana set at naught their remarks and treated my efforts to pacify him with scorn.

1860. TE TAPIHANA'S VIOLENT SPEECH.

Yet, notwithstanding this man's temper, I was on the whole satisfied with the result of the meeting, with the softened feeling of the people, and felt assured that if they entered into an engagement of this nature they would influence others to do the same. When the confusion which the Kawhia chief had occasioned ceased, they requested again that the graves in the rifle-pits might be respected. I inquired where they were situated, but as the forest where we stood hid the site of the late contest, I said, "Who will come with me, that I may know where your friends are buried?" My object in this was to teach them confidence in English character and honour; and further, the usages of humanity exercised in war by Christian nations. Two young men at once offered themselves, but after a little expostulation from their tribe, thought it safer to decline and sat down; much eager and noisy talk followed. At last a third man came forward and called out, "I am the son of Te Karu (a principal man of Kawhia, who was buried in the rifle-pits and brother of Te Tapihana), I will go"; and his offer, after a slight debate, was accepted. He quickly laid aside his outer garment and his arms and came cheerfully forward; I at once turned away lest some reaction of his tribe might stop him. We had moved only a few paces, when, with forbading exclamations, they besought him to stay. I now spoke with warmth, told them their fears were groundless, that his life in the camp of the soldiers would be as safe as mine and that I would be surety for him. In a few minutes we were again on our way; as we went on we conversed together till we came near the position lately held by his people. I observed that my companion now looked wistfully at some soldiers and men of the naval brigade, who were filling in the native rifle-pits. Therefore, to give him confidence in British honour and to teach him the meaning of a safe-conduct, I led him through the midst of these men. When we came to the extreme right where the natives were posted on Friday and Saturday, and where his father and others were buried, we found that the graves had already been disturbed and some of the bodies uncovered, but the naval brigade were again filling them up. The native at once perceived it and said: "This is the place, but the dead have been moved," and this distressed him. When we came to other graves in a lower part of the valley, we found Commodore Seymour 39 and other officers. The Commodore asked the reason of the man's coming; he was told that the General had given permission, so that the graves of the natives might be known and respected; that the

man had come to point out his father's (a chief) and other graves. The following conversation now took place: –

Commodore to myself: "What relation has he lost?"

"His father."

"Is this where he lies?"

"Yes."

Commodore: "Ah, poor fellow! Has he lost his father? Tell him that I am sorry for him. Tell him we bear no malice, it is war."

Maori: "I am not pouri (sorrowful) on his account. He fell in open field, in battle; it was fairly done. He was not murdered." This he said gravely but coldly.

Commodore: "Say the grave shall not be molested. Tell him my carpenter shall fence it."

I repeated this generous and manly assurance, so characteristic of a sailor, and I said, "This rangatira, who speaks to you, is the chief and leader of the sailors." He looked satisfied but made no reply, returned no acknowledgment.

This grave silence, rather unaccountable to a European, is nevertheless in keeping with Maori usage and character in instances like the present. There was nothing disrespectful intended, and I hopefully anticipated the effect this magnanimity would have on a people able to appreciate it. We then passed on to graves in the deepest part of the valley. Two military officers were here on duty and they also treated the native with a few kind remarks. He pointed out where his comrades lay and then we returned on our way to the forest, where, meeting some of his tribe, we parted.

Wrote to the Governor suggesting the release of Te Wihona, a chief of Upper Waikato, who had been wounded and taken prisoner at Mahoetahi. The Waikato tribes having now arrived in great force, this seemed a good opportunity for an act of clemency. 40

I shall here record some features of Maori character as illustrated in the conduct of three young women, which came under my notice about this time: – The first I met, with some others, in the forest. When addressing me, she said, abruptly, "Don't speak to me, I am deaf. I will not hear anything you have to say. I will fight the soldiers till freed by death – a mate noa!" I had not spoken to her, but probably she was at the gathering in the morning. When she had passed, I was told that her husband had recently been killed in action. She then took his arms, and had since fought side by side with the men in the rifle-pits. To have attempted to dissuade

1861. MAORI AMAZONS.

her would only have increased her resolution, to avenge his death. She was a strong, active woman of about twenty-seven years of age. The second case was similar. Two women, daughters of Te Ao (a native catechist from Maungatautari, who had been killed); the eldest was now about the age of twenty-four. Such was their ardour in the cause, 41 and love to their father, that, forgetting their sex and every other duty, they repaired to the field where he fell, and in the rifle-pits day after day fought against the troops.

January 10th, 1861. – In answer to my application, by the Governor's kind consent the authorities at New Plymouth turned the prisoner (Te Wihona) over to me this morning, and, as he could not walk, we embarked early in the "Tasmanian Maid" for Waitara. At this place the Commissariat Officer obligingly supplied a bullock-cart and driver to convey the chief and his baggage to the native camp. I notice his baggage to illustrate the spirit which actuated many of the settlers of New Plymouth. This man was nearly naked when captured, but now he was well

clothed and possessed of some valuable presents. After three miles we came to No. 1 Redoubt, and the soldiers, attracted by us, came out and crowded round the cart to see the prisoner. It was amusing and very pleasant to see their good-nature, their manly countenances, and their attempt to say something that would convey the noble sympathy of brave men to each other. Some took him by the hand, others saluted him in language coined at the moment, while others laughed kindly. The Maori was a man open to nobleness of mind, especially from an enemy, and he was much delighted by this kind-hearted military reception. When the cart at last moved on, Te Wihona sat as erect as his wounds would permit, and in token of goodwill and amity waved his cap, heartily cheering the troops. 42 About a mile from the native outworks I sent back the bullock-cart. The man who drove it seemed a straightforward, honest settler. He was unarmed, and far from any kind of protection. I stopped him and said, "You had better return now; it may be unsafe for you to go further." He replied, "Well, as you think best, sir. Yet, if you say 'Go on,' I will not fear them." I could not allow him. It was a burning hot day about 11 a. m., yet I chose to make the wounded man suffer some inconvenience rather than, risk the safety of this good-natured driver; so I packed the prisoner's presents in two bags and slung them across my horse; the rest of his treasures, which were rather heavy, I carried myself, and with some difficulty I helped Te Wihona into the saddle. As we neared the forest the natives came out to meet us, and led us to an open space in the encampment, and in a short time everybody was assembled.

The Maori by nature is a formalist, and on solemn occasions, like the present, is precise. They stopped us at a spot where all could see us, and would not allow the chief, though suffering, to descend from the horse, nor myself to leave him, till their wail was over. The mob who had collected stood in an irregular circle near us, and all became silent. They then greeted my companion as the representative of those who fell with Wetini at Mahoetahi, and began one of those fearful wails for the dead which may be heard afar, and which makes the drums of the ears vibrate. In their lamentations they addressed Te Wihona, as personating the fallen, and they became more and more excited till the tangi in due form ceased. The chief then left the horse, and was led by his friends to the booths of his tribe, formed of palms and branches of trees, and I saw no more of him till the evening.

1861. TE TAPIHANA WON OVER.

After the tangi, the natives gathered from every part of the forest. This took some time as they were scattered. (For the Maori never like encamping side by side either in peace or war; this custom is to prevent confusion and the intrusion of individuals; they are generally separated by a gully, or, on level ground, some two or three hundred yards apart.) Their present force was 2,000, including the women. The chiefs requested that I would remain to hear their speeches and see the taua under arms.

The spot chosen for the gathering was an elevated position crowned by the King's flag and which could just be seen from No. 1 Redoubt. In less than an hour the various tribes stood to their arms, their only dress was a short kilt (scanty enough), the rest of the body, as in war, quite naked. They were a manly, active, determined looking enemy and well equipped. Some wounded men, the sick and the women, seated themselves, or stood as spectators about the skirts of the wood. The tribes, as they came on the ground, rushed forward and when they came to a stand went through the war dance. After this the whole formed in one compact phalanx, and then charging down from the flag over the irregular and broken ground, halted in front of the forest where I was sitting. From this place I had a good view of the whole, and observed that though a few men fell in the rush and were thrown violently against stumps of trees which had been left in what was once a cultivation, and were trodden down and passed over by their friends, yet, as they rose again, they showed no symptoms of pain and quickly rejoined their ranks. I had not long been seated when Te Tapihana, who had treated me with much fierce insolence at the Karaka Grove, came and sat by me; I now found that the man who went with me to Matarikoriko was his nephew, and he had fairly told all that had passed on that occasion, and this entirely changed the manner and bearing of the chief. He kindly shook hands and through the rest of the day behaved with all the kindness and suavity of a rangatira. We sat some hours together, he, taking much interest in what went on, frequently called my attention to the chief orators; he told me who they were, and in the high figurative language of the speakers, explained anything he thought difficult to be understood. When anything particular interested him, he would have me to observe it too, and he remained by me till most of the leading men had spoken.

When the tribes who came down from the flagstaff had taken breath, a dead pause ensued which no one interrupted; each warrior remained on his right knee, ready at the word to spring into action. The war dance, with all the savage energy of former

times, was again repeated by the whole people and then all sat as they had stood, in perfect order. Presently a division was made through the centre of the square, leaving a way about ten feet broad, and along this opening the chiefs moved as they addressed the people, bounding from the ground as they turned to and fro and at the conclusion of a sentence, to add force and emphasis to what was spoken. By a few, some show of quiet dignity was preserved, while the greater part of the speakers were carried away by passion, denouncing death and destruction on their enemies. In these harangues, some addressed the spirit of Wetini and his friends who had fallen with him, in sympathetic accents.

By others the tribes were exhorted to quit themselves, as their fathers would have done, to abandon the rifle-pits and throw their force at once upon the soldiers. Under the influence of these repeated appeals to their courage and patriotism, such a state of general excitement animated all present that it seemed as though they would burst forth and assault the redoubts, and the thought more than once crossed my mind, whether I should ever again pass from among them. Te Kaha, of Mokau, after a most furious and vindictive address, sunk to the ground from mere exhaustion and passion, and the energy and devotion he displayed characterised the speeches of most of the old men – full of vehemence and fire. But the great speaker and character of the day was Hapurona, a chief of Taranaki. He was about fifty years of age, in person middle-sized, square, and strongly built, his neck short, with round bullet head, his chest and shoulders broad, and his limbs powerful. His complexion, for a native, very dark, and his countenance a mixture of ferocity and cunning. All his motions spoke of strength unabated, combined with the activity of youth. When he came forward there was a slight commotion – he was the object of attention by all. Te Tapihana, lest I should be inattentive to a single word, said: "Friend, look at this man. This wonderful man! Tangata whakamiharo. This is Hapurona! Regard all that he says. There is not his equal in speech-making, taki." Hapurona advanced slowly along the path which divided the armed men, in apparent abstraction. He appeared to notice neither objects nor persons. All he wore was a small piece of sackcloth which covered his loins. His head was thrown back and his face, which was frightfully distorted, fixed steadfastly upwards, and he had so contorted his eyes that the white portion only could be seen, which seemed as immovable balls of chalk in their sockets. Thus, he passed twice through the armed men without uttering a word, seeming rather to glide than to walk, while all sat in silence, intently

1861. EXHORTATIONS TO HUMANITY

watching his actions. The man looked like some dread wizard of old. As this prelude was going on, Te Tapihana gently placed his hand on my arm, saying: "Observe the man. There is none that can use that weapon (the hani) 43 as he does." This weapon he was now holding at full length at a right angle with his body, and his left arm stretched parallel in the opposite direction to the hani. To the hani and his left hand he gave a rapid, tremulous motion. Upon his turning the third time, he suddenly started into violent action, more like a demon in word and gesture than anything human. He tried every argument and used every effort and menace to urge the taua to emulate the deeds of their fathers, and to cast down their enemies. The motion he gave his weapon was almost electrical, often graceful, and it called forth loud and repeated acclamations from all. The suitableness of his voice and attitude and the movements of the entire man thrown with heart and soul into every sentence of his appeal, were inimitable, and to his countrymen all but irresistible. These harangues of Hapurona and the other chiefs were interspersed with song, the chorus being taken up by the people. In these choruses they raised aloft their arms and beat time with their hands, feet, and weapons with such admirable precision that the old forest seemed to resound to the voice as of one man. When this outburst was exhausted, the more moderate men addressed the assembly, and by slow degrees the tribes calmed down to something like reason. At this time Tapihana (now my friend) stood up. Though naturally a tangata riri, he made no attempt, as others had done, to excite their passions, but spoke quietly, and concluded by mentioning my coming and the object, and then in a complimentary manner (such as is often accorded by Maoris to a herald or peacemaker) greeted my efforts. When at last it came to my turn to speak I reminded them of previous conferences I had had with them in Waikato. I recalled Wetini to their remembrance – his efforts to gain them over to a humane treatment of wounded men and prisoners, and his last wish to me, 44 that we should meet at Taranaki as now, again to discuss this subject, and for which purpose I stood among them this day. I spoke of the praise the soldiers awarded to Wetini's memory, and those who fell with him, for courage and intrepidity, 45 the

honourable burial he had received at New Plymouth; the humanity of the General and troops towards their wounded and prisoners; and lastly I pressed them to act as men who believed the Word of God, to let mercy and valour go together (kia haere tahi te atawhai me te toa!) To this many answered, "Well!" and some called out, "The Pakehas have been generous; let us do as they have done."

And now Rewi called for silence and said, "Listen to these terms" (which he repeated twice in a loud voice): –

"1st. The prisoners shall be exchanged.

"2nd. That both prisoners and wounded shall receive quarter.

"3rd. That the dead shall be respected and buried by their respective people."

As Rewi repeated these conditions the second time, the natives gave their assent, and made the place ring with the shout of "Yes! Yes!" (Ae! Ae!.) 46

There were little clusters of men and women sitting a short distance from the main body, others along the side of the forest looking on. I was standing by one of these last, and as I contemplated all before me and heard their hearty shout of response, I felt it one of the happiest hours of my existence. The day had been hot, with a gale from the high woodlands above us, and a day of no ordinary excitement. The evening, too, was in keeping with all around; nature and man were stilled. Even the Maori banner ceased its dancing in the wind, and now in thick, white folds hung motionless down the staff. The very ripple of the adjacent stream might be heard mingling with the quiet murmur of satisfaction in the voices of men and women, conversing in accents, scarcely audible, on the favourable events of the day. I was thinking over all this when a native came to conduct me to Te Wihona's whare, who wished to see me before I returned. I found him, his wife (always a chief person on like occasions), and friends, in a large open, shed built of boughs of the forest tree. His wife (about thirty, and some ten years younger than himself), as I entered, stood up and stretched out her arms to welcome, and with many tears would have embraced me as their benefactor. His friends, who appeared to have met purposely, congratulated me with many kind words and thanks. In reply, I observed that their acknowledgments were due to the Governor, rather than to myself. After friendly conversation I left them rejoicing and making merry over their once lost friend.

I found my horse at the rifle-pits, where he had been taken from

1861. INCIDENTS.

me in the morning by Himiona (Tapihana's nephew). He had been well cared for, and was ready saddled. My friend Himiona was waiting for me. This kind, unsought attention bad excluded him from a day of warlike excitement and debate so dear to young men of his race. On my way back to Waitara camp, where I slept, I passed some men of the 65th Regiment. They were outside their redoubt, and one of them said, "We never expected, sir, to see you come out of the forest alive again. They have been yelling and shouting there all the day, etc."

The object which led me to Taranaki was now, I hoped, through the good providence of God, accomplished, and for this it was impossible to be too grateful.

January 12th. – Received a letter from Epiha inviting me to see him fifteen miles south of New Plymouth, where he is with Ngatiruanui, one of the worst tribes in New Zealand.

Sunday, 13th. – Morning and country exceedingly beautiful. Accompanied by two native guides I arrived about mid-day at a native kainga – Kaihihi. Our conference was in a large house, the principal men of this blood-thirsty tribe appeared to be present. 47 They listen to nothing, and threatened to kill me if found on the road or in the bush. 48

14th. – Arrived at the outer camp during action. With the General most of the time. The troops threw up a redoubt in the face of the enemy. Walked along the line of battle. Was sometime with the Naval Brigade. Their fire was exact, the natives could do nothing against it – were quite checked. The fire of the guns and skirmishers continued till five in the afternoon, when the redoubt was finished. - Natives made no attempt on the retiring troops.

16th. – Two soldiers, Mackindry, a private in the 65th Regiment, and McCauley, of the Royal Engineers, were suddenly attacked while gathering firewood half-a-mile from the redoubt. Mackindry was shot dead and buried by the natives in front of the forest. McCauley, though in the midst of the enemy and his arm broken, escaped. The land a short distance from the redoubt had at one time been cultivated, but was now covered with high Scotch thistles. Through these the soldier passed, while the natives in their short

kilts could not follow. I afterwards saw him in the hospital, and the only desire he expressed was that his arm might soon be well and he again on the field against the natives.

17th. – Started for Huirangi a little after daylight. A beautiful summer morning. After passing some few miles I saw Taranaki natives driving a cart, from which I argued that no enemy was near; but as I ascended a hill 49 through a cutting not far from Bell blockhouse, I heard, in a recess on the right, slightly higher than the road, the click of a gun, or guns. Here, ten men who had been concealed by shrubs, at once discovered themselves. They were about fifteen paces off, were all kneeling, and brought their double-barrelled guns to the present. My horse at the time was walking; I checked him, and turning round on the road, sat silently right in front of them. As I sat, they and I looked at each other without a word. I could recognise none of them, and yet I had a great friend there present among them – One who puts His hand even on the ocean and says, "Hitherto shalt thou come, but no further!" Their arms still remained at the level, at the shoulder, but after a while they slowly lowered them.

The ambush spoke first, "What are you doing here, and where are you going?"

"I am going to Huirangi. I heard yesterday that you had taken a soldier to the forest, but you agreed at the gathering that the dead were to be buried by their own people. I am going to see about this."

"You are right," they replied, "it was not we (Waikatos) who did this, but the men of Taranaki. Hapurona ma."

An old man then addressing me said: "E tupapaku koe, you are a dead man! Those white tohus (my bands which I wore while wandering alone over the country in war) on your breast saved you, always wear those white marks."

"Go on your way," said another. "Had a soldier been with you, we would have spared him for your sake."

A few rapid words then passed amongst them, and I heard one say "What are we doing longer? Whakatika! arise," and in an instant they were over the hill out of sight.

The ambush was so well contrived that escape would have been next to impossible; the men were in a slight hollow shaded by low trees and packed so well and closely that they looked like a nest of birds vigilant and ready to take wing at once. They had a good retreat open and of that kind which none but Maoris could have followed. I heard afterwards that some men of influence were *

1861. "WHAT DEATH IS NOT SAD?"

among them, such as Rewi, Te Kaukau, and Anatipa. This last man was a murderer.

When I arrived at the camp 50 of the 65th Regiment, Colonel Wyatt mentioned the case of Mackindry, and observed that he might be still living, that they were anxious to recover him, and if I thought it could be done I might act as I pleased and make any arrangements I thought well about an exchange of prisoners. He asked me with earnestness to do what I could. Now the natives had seriously cautioned me never to come among them when in action, and as they had been fighting all the morning, I said if he would cease the firing for an hour or two and hoist a white flag, I would afterwards go. Meanwhile he, Lieutenant Urquhart, 51 and myself, sat down in the Colonel's tent to take some refreshment. During our lunch the conversation turned on death. I observed that a soldier's death was generally thought a sad one. What death was not sad? But a sadder than the soldier's was to languish months or years on a bed of suffering, – to see wife and children mourning their loss, filling a father's heart with sorrow and anxiety, yet often powerless to aid or comfort them, and at last bidding them a sorrowful farewell. Whereas, if a soldier is only a Christian, all right with God, and he falls in battle, suffering is soon over. That long detail of sorrow is spared him, and he passes direct to the future endless bliss. 52 One or both of them observed, "It all turns on whether a man is a Christian." This was about the drift of our discourse, and it was a fine opportunity, in the midst of war, quietly to speak on these things with brave men. Such moments are not easily forgotten!

When I had rested an hour I went towards the natives. As I came near a Kawhia man, about twenty yards off, levelled his musket at me. The cap broke on the nipple, but the gun held fire, and without further molestation he let me pass. But the day was not over yet. At the rifle-pits there was a young man named Wiremu, whose father had been killed. He was from. Mr. Morgan's station at Otawhao. Hapurona seeing me approach, said to the young men about him, "Here is Te Wirihana coming again; we old men don't like to kill him, but you young men who care for nothing could do it. Which of you will shoot him?" On this the youngster took aim (I was quite near him), when a Wesleyan teacher, quicker

and stronger than himself, threw his arms round him and his gun, saying, "What harm has he ever done to you?" At this moment I rode up to them. I had never seen this good man before. I told Hapurona the object of my coming. He replied, "The soldier was killed by the ambush, taken to the woods, and buried near the peach grove by the stream." He added, "The burial service was read over him." I could say no more, but neither he nor his men concealed their displeasure at my visit.

Though the early part of the day had been so lovely, it was now blowing half a hurricane from the hills and the natives found it difficult to take aim. This being usually the calmest month in the year, some of them asked, "Why is this great wind, this gale, in the midst of summer?" and they superstitiously thought it an ill omen.

In returning, I came across one of the General's mounted men, whose horse had been shot; he was looking in the fern for his saddle and in the search all but lost his life. I cautioned him. When we had got clear of Maori scouts and were under the protection of the redoubt, Mr. K. was unreasonable and silly enough to ask that I would return and obtain this saddle; he seemed to think that I could do anything with natives, or to value my life at less than a saddle.

Upon reflection, the effort in the case of the poor soldier was a failure, for though we knew it not, he was already dead, yet the events of the day were full of instruction and encouragement. He, who nearly 3,000 years ago, "delivered out of the paw of the lion and out of the paw of the bear," is the same God who still reigns, and is now, as then, the defence and shield of His servants. Their way at times may be hedged up, menaced by danger, with little hope of escape. As one of old, an outlaw, said to his friend, "Truly as the Lord liveth and as thy soul liveth, there is but a step between me and death." He, though a wanderer and destitute, and in part distrustful of the care and promise of his God, yet at that moment was under the immediate protection of the Almighty. And so, amid our dangers, or fancied dangers, if God be our friend, what have we to fear? "It is better to trust in the Lord than to put confidence in man." Such has been the oft told experience of the Christian soldier! and such it is now!

18th 53 – Action all day. On the field with the troops.

23rd. – Very soon after the moon had set, No. 3 Redoubt, held

1861. THE ASSAULT ON NO. 3 REDOUBT.

by the 40th Regiment, was suddenly assaulted. I had slept in the camp of the marines at Waitara, and hearing heavy firing in the direction of Huirangi, conjectured what it might be. I shall briefly mention what led to this attack, and notice a few incidents in native character which even Europeans might envy.

When in the forest with the natives on the 10th, I was detained to hear the speeches of the chiefs, many of which were most violent, and although the troops were entrenched, some of the speakers urged an immediate onset. They reprobated their present inactivity and mode of fighting – "They must act as their fathers would have done, and no longer fight as rats in holes (rifle-pits), of which they were weary, etc.," and though for a time the more cautious prevailed, the discontent continued and afterwards broke out in hot dissension, and some spoke of breaking up the taua and returning to their homes. The one most opposed to their present tactics was the chief of Patetere. 54 He declared that he and his tribe would leave if within a few days the redoubts were not attempted. This had some weight in their councils, and to meet the dissatisfaction the leading-men finally gave their consent, and a plan was formed to carry the three redoubts simultaneously.

On the evening of the 22nd, the Maoris leaving sufficient of their number to protect the camp, the tribes were told off for the assault. No. 3 Redoubt fell to the lot of Ngatihawa (140 men). The rest of the force was sent against the other redoubts.

But now, after the moon had set, the darkness and the difficulty of the ground, part being covered with high fern and shrubs, and broken by deep ravines, with other unforeseen hindrances not unfrequent in night attacks, led to failure. Ngatihawa had gained their position, and were long and anxiously waiting a signal from their allies; but at last, supposing that something had baffled their efforts to near the redoubts assigned them, they became impatient, and without support, single handed, rushed on to the assault. It was so determined that some gained the top of the parapet and laid hold of the rifles and bayonets of the soldiers. 55 The 40th Regiment, of whom there were about 350 present, bravely resisted for some time, but at last sounded the call, and then the advance of the 65th Regiment, Lieutenant Urquhart with his light company, also a company of the 12th Regiment, came rapidly forward and entered the ditches hand to hand with the enemy. This, with the

constant fire from the top of the parapet and the aid of a nine pounder gun, finally repulsed Ngatihawa, leaving some forty dead and wounded in the ditches and round the redoubt.

Among the wounded who escaped was a man who many years ago lived with me at Matamata and Tauranga. He had been one of my native teachers, and was now about 45 years of age, tall, powerful, and of great endurance. He was in the ditch in the midst of the struggle when the 65th Regiment entered, a soldier ran his bayonet through, or rather underneath, the flesh across his back, the weapon entering on one side, passed on (just missing the backbone) through the thick firm flesh of the other side; but the next instant the soldier was disabled, a native striking him on the arm with his hatchet, causing him to drop his gun. The strong muscles and fibre of the back contracting, held the bayonet fast, and Paora Taoroto, my old teacher, hors de combat, found his way out of the fight, supporting with his hand, or dragging the rifle as best he could, till he arrived at the forest, where his friends took out the bayonet. 56

I shall now allow one of the wounded prisoners to speak for himself. "When first I saw this man he was lying between two of his comrades who had recently expired. I sat down by him and asked, "Who are the dead?"

"This man," he replied, "is of Waikato, the other from Maungatautari."

"Where are you wounded?" Native pointed to his right leg shattered by a shell, and to a wound in his left arm.

"What part of the country are you from?"

"From Kawhia. I am of Ngatimahuta, I belong to the king."

"How many attacked the Redoubt?"

"One hundred and forty. Ngatihaua led. Perhaps they all have fallen," and then, slightly smiling, "The attack was badly carried out."

"Did many fall?"

"Yes. many have fallen, all gentlemen, rangatira kau."

"How is it you have remained so long at Huirangi? You must have difficulty in getting food?"

"No; there is still plenty at Mataitaua. When we want more we make a descent on the settlers' cattle." Then, ironically, his face brightening a little, "Perhaps it is wrong."

"Well, you are a brave people! The leaders of the soldiers say it is a pity you should thus destroy yourselves."

1861. NOBLESSE OBLIGE.

"Brave formerly! But where is our valour now? Have we succeeded?"

"Brave formerly and still the same, though beaten."

"To the soldier is the success. Friend, there is no cause, taki for this war. If there was a cause it would be right, but there is none."

"Are you a believer (a Christian)?"

"Yes, I have long been so; my name is Marakai."

"Then you know that God is now near you. That He knows what has happened to you and where you are. That He will hear your prayer, if you ask Him."

"I know it all."

"You are now in the power of the pakeha, but you have nothing to fear; they will not injure you now; you will be treated with kindness."

"Why, one of them would have killed me, I was twice wounded; but a young chief" (Lieutenant Pennefather of the 65th Regiment) "defended me. Had he not parried the soldier's gun he would have killed me as I lay on the ground, and yet in the forest it was agreed that the wounded should receive quarter."

"That was in hot conflict. Perhaps he knew not that you were wounded."

"Perhaps not, there was much confusion, it might have been an oversight. Yet, it was a young gentleman who saved me. To the gentleman only belongs the heart of a gentleman! Kei te rangatira anaki, te ngakau rangatira."

"My friend, listen to me; make God your friend and He will never forsake you. He can restore your strength and return you again to your people."

"It is true."

I then passed others who had fallen, but I found that Marakai and a young man named Kiritoha, were the only surviving prisoners. All others were dead! 57 On returning from these, I met Commodore Seymour, and said, "Come and see how a New Zealander can endure suffering; let us not think that manhood is confined to ourselves." We returned together to the wounded chief. The morning was exceedingly hot, without a breath of wind, and both the wounded and the dead were covered with flies. Marakai, though suffering intensely, received us with calm gravity. In answer to the remarks of the Commodore, he spoke cheerfully and sometimes

even playfully, yet free from levity; and but for the position in which he reclined, seemed as one who had received little injury. After a while he asked, "When will the doctor come and cut my leg off? Bid him come soon."

The Commodore observed, "He is a fine fellow, and bears it wonderfully!" He then called one of his seamen who stood near, and sent him for some tobacco and pipes. As I placed them by his side where he could reach them, I said, "This is a present from the leader of the seamen." Marakai raised himself a little on his elbow, and looking up kindly at Captain Seymour, he slightly inclined forward in acknowledgment with all the ease and dignity of a Spaniard of the last century. And then, without showing the slightest expression of pain, he coolly commenced untwisting the tobacco and filling his pipe. Then he asked me to place it nearer his head, where he could conveniently reach it. Yet though not conscious of it himself, he was now much exhausted, and we left him under the care of the sentry quietly enduring war's terrible penalty. During the afternoon I saw him again, and sat some time conversing with him. He was then rather more depressed, owing, no doubt, to weakness, yet still cheerful. In the evening, before his leg was amputated, a passer-by asked him how he would manage without it. He good-naturedly replied, "The doctor must give me a new one."

The operation over, comfortable clothing was given him. Marakai was between forty and fifty years of age, physically inferior to most of his countrymen, rather slight, but well-made and wiry. His features were small and ordinary, but intelligent, and not much tattooed. As I sat by him the stories I had heard when a boy of English seamen after battle holding out their limbs and assisting the surgeon in the amputation appeared verified in the fortitude of this Maori. 58

Kiritoha, a young man from Maungatautari, had been shot in the breast, the ball having passed through the lungs and back. As he breathed the air rushed through the orifice, giving him terrible agony. In his distress he asked the doctor if he could recover, and having been told that he could not, he besought of him some drug which would at once end his misery. This was, of course, refused, the doctor saying, "We do not kill our prisoners."

1861. THE PEACE OF TARANAKI

He was treated with much attention, a soldier voluntarily took car of him, regarded his wants, altered his position, and supplied him with water or anything he needed, sitting up with him during the night. The soldier did this, though weary and needing rest himself from daily encounter and fatigue duty. All honour to such noble men!

24th. – Early this morning I received a message to say that the prisoner Kiritoha wished a letter to be written to his friends. I at once rode to the tent where he lay. But he was gone! Those who had just seen him die were ignorant of his language, and knew nothing of what he wished to communicate to his people. The soldier who had cared for him told me that in the act of dying the native took him by the hand and shook it in amity, bidding him farewell. It was the only expression he could give to assure the soldier of his goodwill and gratitude. Equal honour to both! Buried the dead, both soldiers and Maoris.

27th (Sunday). – Held native service at Henui. In the evening preached at St. Mary's, New Plymouth.

28th. – Embarked in H. M. S. "Niger" for Onehunga. I was treated with marked kindness by Captain Cracroft and officers. And here I may say that the cheerfulness, humanity, and valour which animated all ranks of the Taranaki army was worthy of the British character. The wounded soldiers I visited – and some of them were frightfully injured – bore their sufferings without a murmur or a groan, enduring agony with admirable fortitude. Indeed, a short time spent amongst them might have imparted instruction to many a man; and the recollection, of the confidence and kindness to myself of both officers and men amid the turmoil of war affords me the deepest satisfaction.

March 27th. – Received an invitation from Governor Browne to join him at Taranaki. The object was peace.

April 4th. – Sailed in H. M. S. "Fawn" from Manukau and landed at Waitara on the 6th. Next day visited the natives at Mataitawa.

8th. – Accompanied by the Chief Hapurona and Major Hutchens visited Pukerangiora. On the way Hapurona facetiously pointed out to us the weak parts of the sap, showing us where the natives could hide and shoot the soldiers.

10th. – In Conference. The chiefs censure Wiremu Kingi as the cause of so much mischief.

nth. – General Cameron reviewed the troops. Consulting about fresh terms of peace proposed by the Governor.

13th. – Ngatiruanui decline an interview with the Governor.

Each article of the terms submitted to Mr Donald McLean and myself previous to their being laid before the native chiefs. 59 On the 15th the Governor left for Auckland. (Mr. Wilson remained till the 27th, obtaining signatures to the Treaty. )

Auckland, May 26th. – The Governor-asked if I would undertake a mission to Wiremu Tamihana, the king-maker, whom he wished to conciliate. 60

(After waiting two days for a boat to Waiuku. and slowly paddling up the Waikato, Mr. Wilson arrived at Otawhao on the 14th June on his way to visit Thompson. )

Otawhao, June 17th. – Could not move out for the heavy rain. As I was sitting in Mr. Morgan's dining-room he suddenly came in, his hand resting on the collar of a young man (Wiremu), and as he released him, turning to me, he said, laughing – "I have brought you the man that you may see him, the man who tried to shoot you at Taranaki." I held out my hand to him and made him sit by me on the sofa, and we had a little kind talk. He said, "It was not my fault," which I believe, but I did not go into the matter. In the end I gave him an old and dear friend of mine – my companion for years – a favourite native Testament, once belonging to one dearer to me than myself, and who would fully approve of what I now did. I told him to take it, to study it, and learn of Christ. We parted good friends.

19th. – Left for Matamata to see Wiremu Tamihana, and if possible, induce him to make peace. The roads very heavy from recent rain. My only companion is Hokimate, a faithful friend; I have known him twenty-five years. In the evening three mounted natives from Kawhia, on a deputation to Tamihana, overtook us at the Horotiu crossing. We had, all of us, to wait here till dark, when a small canoe came to our aid and carried us over. The river was rapid, and the opposite landing could not be seen. As the natives piled their saddles into the canoe I observed to them that if they put in more we should probably be upset, and taking off my coat made ready for the worst. They took no heed of my remarks, further than, "That rests with God, Kei te Atua te whakaaro," and jumped into the canoe, their horses' chins

1861. TARAPIPIPI, THE KING-MAKER.

resting on the gunwale, about two or three inches above the water. When we had gained the other side and were plodding along in the dark, I asked Hokimate what he thought of the reckless mode in which we crossed the river and the assertion of our companions that we must leave the event to God. He replied, "To go into danger against our judgment, or because we are too indolent to use it, is to act as fools, e. g., I wish to cross the Hauraki Gulf, the day being favourable I put to sea, should the weather change and overtake my canoe mid-way, and I am in danger, I can then with a light heart pray to God for deliverance. On the other hand, if anything is unfavourable for the voyage, and my impatience leads and governs me against my judgment, what right have I then, when in danger, to pray for help with the same assurance?"

About midnight we reached the house of a native teacher named Piripi and found only his wife there. She, however, boiled us some potatoes, and, having no tent with us, we lay down in an empty chapel, which was much out of repair and very cold.

20th. – Beautiful morning, with white frost. The frost all cleared away an hour after sunrise. Piripi's wife could only offer us a few vegetables, which seemed much to grieve her. About ten o'clock we met a native named Patangata, and I induced him to accompany us. He belonged to Tamehana's tribe. This man was one of the unwounded ten who escaped from Mahoetahi (5th November last). That defeat has not damped his ardour. He talked cheerfully. I have known him long. Age has improved him. Peached Maungakawa, and slept in a hut with the natives in possession.

21st. – In the evening arrived at Peria, Tarapipipi's village. Received very coldly; no welcome. We were brought into a large bouse, where (here were many natives – men and women. After a while the conversation turned on the war, the state of the country, and my advice to themselves. They told me how narrowly I had escaped being killed at Taranaki. After that they became more social, and I proposed evening prayer, addressing them from the words. "Christ died for our sins according to the Scriptures." As the night drew on, Hokimate and I lay down just as we were on the floor with many people and slept as best we could.

22nd. – As I lay awake in the very early morning, some one stood over me, and laying his hand on me, said: "You will be devoured by fleas in this place. Arise, come down and stay with me." This was Tarapipipi, the king-maker. The people in the house had told me that I could not see him, that he had left for the eastward, and that I had better return, so they were not

prepared for this. After breakfast I found Tarapipipi at his plough. The day was wet; he was soaked with, rain and bedaubed with mud. The great man. – for such he really is – was dressed in a blue serge shirt and corduroy trousers, without hat, and toiling like a peasant. At night, when we were alone, I stated the object of my visit (see letter to Governor Browne). To a remark I made about plunder taken and houses of settlers burnt by them, he replied the Government commenced the system of plunder by taking Wiremu Kingi's cattle and sheep and burning his chapel. Therefore they would not say anything on this. head. He spoke strongly on the conduct of Ngatiruanui, their murder of Captain King, saying had any of Waikato been there it would not have happened. He censured Hapurona for barbarity and bad faith; that it was owing to this that they had failed in the assault on Huirangi Redoubt. He was desirous of peace, but on no terms would he sacrifice their king; and, to show that no foreigner could hold sovereignty in this island, he quoted Deut. xvii. 14, 15, and asked, what wrong there could be in setting up one of their brethren to fill this office, since God had commanded the Israelites to do this? It was a hard question, quite in keeping with the mind of this Maori leader. Had I too been a Maori I should have felt and perhaps acted just as he had done. But the pakeha (foreigner) has now a firm footing, and a foreign Queen and native king cannot both reign in this island. He stated their losses, saying that it was owing to their sins; that he constantly exhorted his people to put away everything which they knew to be evil, and so avert the anger of God.

HIS EXCELLENCY COLONEL T. GORE-BEOWNE, C. B.,
Government House, Auckland.
OTAWHAO, 1st July, 1861. SIR, – When last I wrote I was on the eve of starting for Peria, near Matamata, where William Thompson and a part of the Ngatihaua tribe frequently reside. The constant rain rendered the roads very difficult, so that it was not till the evening of the third, day that I reached that place. The morning after my arrival William Thompson visited me and invited me to his hut, which is some distance from the village and near a boarding-school which he has established for native children. This school, in which he appears to take very great interest, contained before the war from sixty to one hundred children, but is now reduced to twenty. For a native institution it is well ordered, and the children (both boys and girls) are carefully taught. When I went to take up my quarters with him, I found Thompson, his son, and three other natives at the plough, putting in wheat for the school. They had two ploughs, one drawn by oxen, the second by horses; at the latter Thompson was hard at work. He received me with great hospitality and kindness, and told me that his reason for wishing me to reside with him during my stay was that our conversation might be

1861. LETTER TO THE GOVERNOR.

private and not interrupted by his tribe. He then took me to see his school. As it was Saturday, the children were all away gathering firewood for the Sunday. After looking at the buildings, two of them appeared – girls of about eleven or twelve years of age. He called them to us and desired them each to get a slate. He then set them a sum containing many thousand bushels of wheat, desired me to name the price per bushel, and they worked it out in about five minutes. He then gave them a more difficult one, and called a third girl. This they also worked. After this he dictated a portion from Deuteronomy, and they wrote it in a good hand, without a mistake. I mention these incidents to give you some idea of this man, who is the most intelligent and patriotic I have ever met amongst his countrymen; in manner kind, courteous, and hospitable, and, as far as words go, open, and honest in intention.

The first night I had taken possession of his hut, he sat up with me till midnight, and went into all the circumstances of the war. In this he threw much blame upon the Europeans. He then stated the natives' object and motives, etc., from which it appeared that the "land league" and the "king movement" to establish the league were the leading springs of the whole movement – to establish a sovereignty of their own, and to exclude future attempts at colonization. He spoke quietly, though with great firmness, and appeared to concede nothing. He regretted in strong terms the unsparing revenge which some had committed during the war (especially the acts of Ngatiruanui), and promised me that in the event of future hostility he would do his best to throw all the humanity he could into the struggle. He ended at last by saying that at present he saw no reason to deviate from the reply he had already sent to your Excellency's letter, which was addressed to the chiefs at the last meeting at Ngaruawahia.

He then desired me to speak, and after some general remarks on what he had said, in which I deeply lamented the war and its consequences, and predicted its calamitous effects to them as a people if persisted in, I spoke at large on the following subjects, which I will give in as few words as I can, with his answers, and shall reserve till my return the explanation of anything which may appear obscure: –

1st. I asked him to point out any clause which he considered objectionable contained in the conditions sent to the late meeting of chiefs at Ngaruawahia. He replied, he had already answered your letter, and asked me whether I had seen it. I said I had not. He then evaded any further conversation on that subject.

2nd. I inquired whether he could suggest anything that might lead to reconciliation and peace? He said it rested with the Governor.

3rd. I then assured him of your goodwill and friendly disposition to them as a people. Your desire to raise and elevate the chiefs, and give them influence. Your policy in calling together a Native Conference as a representative assembly of the native tribes, and who, under the Government, would govern their own people, and asked him what he thought of three chiefs instead of one (bearing the mere title of king) being placed over Waikato, under the above system. I added, I thought your Excellency would approve of this, and that the chiefs so elected would be placed in a position to which the king movement could not elevate them. This

suggestion evidently surprised him. He made no immediate reply, but at a late hour of the night alluded to it, and said – "Three principal chiefs in the Waikato would not do; one would be better than three. Disputes would soon arise amongst them, and they would fight with each other. The old system would return."

4th. I inquired whether, in the event of war, he would respect the persons of the settlers and their property, and would allow them to leave unmolested, etc.? He answered that his own Europeans should not leave till there was a cause; but as soon as war appeared, they should return in peace, and take with them whatever they might possess.

5th. I then introduced the subject which I have never ceased to urge upon the chiefs – the claims of the wounded and prisoners to humane and generous treatment. I reminded him of the example in this respect which your Excellency and General Pratt, as well as the officers and men, had shown to his countrymen, and which he on his part fully acknowledged. He told me he had approved of my visit to Taranaki on behalf of the wounded and prisoners, and had written to the natives to respect me, and on no account to injure me. He added, "In our late runanga all the chiefs considered this matter, and it was agreed that none should be killed but in battle; that prisoners should be spared and exchanged; and that they would doctor the wounded with the same remedies which they used for their own people." He then added, "But our ambuscades we shall not abandon; they are the only artillery that we have."

6th. I lastly observed, "The Governor once asked me if I had known you personally! I replied I did; that I had known you from your youth. The Governor then remarked that he had heard you spoken of as a man of understanding, and on that account he expressed a wish to see you; he thought that a personal interview might lead to a better understanding, and be consummated by peace." Thompson was much interested by this remark. He replied, "It will never do for me to go to Auckland; it was I who set up the first king. I shall be treated by the Governor as the former Governor treated Te Rauparaha and Pomare. They had not offended as I have. They were treacherously seized and imprisoned. I have made two kings, and if I were to put myself in his power, my freedom, and perhaps my life, would be forfeited." To which I answered, "It is not the custom of the English rulers to act with treachery. The cases are not parallel. Should the Governor offer you a safe conduct, your person is sacred; no one dare touch you. I will remain as a hostage, and should the Governor break his word let the Ngatihaua set my head on the old fortifications of Matamata." We sat many hours discussing these subjects, and Thompson at last said, "War is useless; it will end in our being exterminated or driven into the mountains, there to live on what the earth produces. Let the Governor swear unto me that if I visit him on behalf of the people, I shall return immediately after our interview in safety to my tribe, and I will comply with his invitation. I wish to see him face to face; but when I remember Rauparaha and Pomare my confidence is shaken." I observed, "If the Governor pledges his word for your security he is incapable of treachery, and you have nothing to fear; his word is inviolable; you will be as safe in Auckland as in the midst of your tribe." After a long pause he repeated what he had before said – "Let him swear unto me and I will go."

1861. LETTER TO WIREMU TAMIHANA.

I may observe that Thompson spoke of your Excellency with respect, and always mentioned the valour and humanity of the military with pleasure and admiration. He told me that he was much pleased with the good nature and all absence of revenge manifested by the troops, during the few days' truce which preceded their (the natives) retreat from Taranaki. Some of them, he said, called to them in a friendly manner, and, holding up their panakins of tea, called out "Waikato tea. Ka pai the tea. Come for the tea." Another chief had remarked, "These soldiers are better men than we are, they are the only tribe of gentlemen (rangatiras) we have seen."

I left Matamata on the 24th June. In wishing Thompson good-bye, I urged him again to visit your Excellency. He replied, "Do pot hurry me, let me think on what you have said, let the Governor write to me; let him insure my safety, then, whether my tribe like it or not, I will leave them secretly and see him."

I saw William King and Rewi of Ngatimaniopoto, yesterday; and to-day Rewi called to see me at Otawhao. As usual, he went through the cause and circumstances of the war, and after some hours' conversation, consented to visit Auckland if invited by your Excellency to do so. He said he had seen you at Waitara, when peace was made with Ngatiawa, and would not distrust your word.

The natives generally are very depressed on account of the uncertainty of the future, but though depressed they are extremely obstinate. I, nevertheless, think there is a hope that they may possibly yield to your conditions.

I remain, Sir,
Yours truly,
J. A. WILSON.

Dear Mr. Wilson, – I am truly obliged by your valuable letter, which I have acted upon without a moment's delay. McLean and Drummond Hay go to William Thompson with our invitation, and a safe conduct from me. They are to leave to-morrow morning very early, and go by way of the Piako, so you can judge whether or not you will go to meet them.

I am very anxious to see W. Thompson, and think if he would visit me some good might come out of it. You may give him every possible assurance of safety which he can desire....

Believe me, yours sincerely,
T. GORE BROWNE.
Sunday night, 7th July.

E HOA, E WIREMU TAMIHANA.

Kei mate noa a taua korero. Mau e Whakaara ki taku kupu i muri i ahau, mo tou haere ki Akarana. Aua koe a rongo ki te korero – ki te tupato noa a Ngatihaua. E haere ana ta ratou i runga i te ritenga Maori. Na! ki au ia, ka tae mai ki a koe te ki tapu, te ki oati rawa a te Kawana; whakatika tonu, a haere. E hoa, kia rite rawa te tamaiti ke te papa! Ara, me whakarite koe te toa, me te mahi a tou matua, a te Waharoa.

Kia puta hoki tou ingoa ki nga iwi, me nga runanga Pakeha.

Na tou hoa pono,
Na te WIRIHANA.
OTAWHAO, Hurae 16, 1861.

Under date Taupiri, July 25, 1861, Mr. Wilson, writing to his son John, says: –

"I regret very much that he (Thompson) did not accompany Mr. McLean to Auckland, but he had a very difficult part to play. He fully intended to have visited the Governor at once, had not one messenger after another from the Runanga prevented him."

AUCKLAND: Extract of Report to C. M. S. for the year ending December 31, 1861: –

In the autumn of the past year, war unhappily commenced in the province of Taranaki, and I regret to say that the struggle has been carried on with much savage valour by the natives. But that which is most to be deplored in the present contest, is, its withering and demoralizing effect upon the natives, and this is already felt and will continue. War and its consequences are daily discussed by the natives, and much distrust and reserve are everywhere manifested by them. Owing to this state of things and when the war appeared to be approaching a climax, I visited Waikato and spent about two months at Otawhao, the gathering point of the disaffected tribes, and from facts which presented themselves on the spot, no one acquainted with the character of the New Zealander, could doubt their determination to carry on the war to the last extremity.

It was during frequent intercourse with the natives that I too often heard the melancholy detail of unsparing severity which the natives had exercised on the wounded troops and settlers at Taranaki, and this led me to form the determination to labour and (by God's help) influence these people to a more manly and humane conduct. After frequent meetings (at which Mr. Morgan was generally present), three of the principal chiefs were gained over, namely, Wetini, Epiha and Tioreore, and finally I had a private understanding with Wetini (the leader of a fresh attack about to be made on Taranaki) to meet the Waikato and Taranaki tribes at Taranaki, and arrange, if possible, certain terms between themselves and the troops respecting the humane treatment of wounded and prisoners.

At Taranaki, after many difficulties with the natives (my attempts being opposed by a great majority), they at last agreed to the terms which I communicated to you immediately after my return from Waitara. These conditions imparted general satisfaction to the officers and men of both our services.

It gives me unfeigned pleasure to notice in this report the humane conduct of the officers of the little army at Waitara towards Maori prisoners, also the attention the wounded received from Dr. Mouat, head of the Medical Department. The influence of these humane actions will live when the war itself has ceased and have the best effect on the Maori, who can appreciate disinterested kindness.... – J. A. W.

The following extract from a letter dated Bank Hall, Broughton, Lancashire, 18th July, 1862, from Mr. Wilson to Professor Browne 61* at Cambridge, in which is mentioned an interview with Maori chiefs at Ngaruawahia in August, 1861, will show that the Maoris

1861. THE PAST AND THE FUTURE.

were at this time inclined to come to terms with the Government. He writes: –

On a Sunday, between morning and evening services, some chiefs, among whom were the King's nearest relatives, came to me and proposed that they should send an embassy to the Governor as the first step towards peace. They inquired what I thought of the measure. They asked, "Will twenty chiefs be sufficient as our representatives?" I replied, "Yes, two or three will suffice if they are men of influence and standing. But do not delay. What you do do quickly." They said, "We know it is necessary to act at once." In this last remark they alluded to the re-opening of the campaign, which they expected to take place in the spring.

In the same letter, Mr. Wilson, writing of himself, says: – I have always felt a most lively interest in the real welfare of this people. I have lived some thirty years amongst them, and have acted not only as their missionary but physician and arbitrator, often standing between tribe and tribe, and sometimes between man and man: and hence my perfect knowledge of them as a people.

An extract from one of Mr. Wilson's letters, dated Jersey. February 22nd, 1881: –

It is certainly very pleasant at times to look back on the past and see the uneven road in the distance which we have already got over as we held on by a Hand stronger than ours; but it is still more pleasant to look onward to the short portion of the way that yet remains, not merely to hope, but to know and feel that the same faithful, strong Arm supports and guides us still, and will preserve us to His Heavenly kingdom. . . . To "dwell in the house of the Lord for ever" will throw into oblivion all the little details which may have tried and perplexed us here. The night will soon be gone and the shadows will flee away, and the morning of that long, long day – without a cloud or night – dawn, the dawning of eternal glory.

30 On June 6th Mr. Wilson was admitted by Bishop Selwyn to deacon's orders.

31 Part of the following was written February 15, 1861, for Colonel Sir James Alexander, and is embodied in bis book, "Incidents of Maori War."

32 His youngest son.

33 Epiha told me that when the slain at Puketakauere were stripped, Waikato caused the bodies to be reclothed before burial. – J. A. W.

34 See extract from Taranaki Herald, Appendix V.

35 "An expedition (1,000 men) started to reduce Matarikoriko on the 28th December, at an early hour, under the command of General Pratt. The expedition reached Waitara camp and the Reverend Mr. Wilson, a bold and energetic clergyman, rode towards Matarikoriko to confer with the natives and to get them to agree not to massacre prisoners. He used to ride fearlessly between the town and the Waitara, displaying merely his white handkerchief on his staff." – "Incidents of Maori War," by Colonel Sir J. Alexander, p. 231.

36 Epiha, who, at the head of the Maoris on 27th of June last, repulsed the attack on Puketakauere, was formerly teacher at the mission station at Otawhao, Upper Waikato. He was well-known, of some talent, and no one doubted his consistency and integrity. This, man in giving me an account of the event, said, amongst other things, "I was up earlier than the people, and I waked up the sleepers, calling "Arise! this is the land of war. Awake. Arise to prayer!" (Maranga,! E whenua taua. Kia oho. Maranga ki te karakia!) The men did so, and while at prayer, a heathen native named Kihore went out to reconnoitre, and seeing the troops in motion, returned, saying, "Make haste and finish your karakia, for the soldiers are coming. The men, however, did not move, but continued their devotions as though nothing extraordinary was going forward. Before the prayers were concluded a round shot struck the outer fence. Kihore became impatient, went out a second time, and as he watched the enemy, a ball struck him in the forehead and killed him. Epiha added, "It served him right; he disturbed (whakararu) our prayer."
I once saw something similar to this at Te Papa, Tauranga. Before early prayer was over a war party was seen crossing Waikarao, coming from the Otumoetai direction, when an old chief arose and would not allow any man or woman to move before prayer was finished. – J. A. W.

37 See Appendix V., extract from Southern Cross.

38 Vide "The Colony of New Zealand," by W. Gisborne, pp. 49, 50.

39 Now Admiral Lord Alcester. See Southern Cross (Auckland newspaper), January, 3, 1861.

40 Appendix V., extract from Taranaki Herald.

41 "The cause." – The island of Waiheke is in my district, and some time since, when at Matiatia (a beautiful little cove to the north) one evening after supper, we had a meeting for Scripture reading in the house of the principal man of the bay. Any who would might attend these meetings. They were informal and conversational, and closed with a hymn and prayer. The people generally sat for a short time afterwards and conversed. On this occasion the conversation turned on immigration. They remarked the thousands of strangers arriving every month; the large tracts of land purchased by the Government; the Government still unsatisfied asking for other lands to supply their wants; that the colonists were nearly as numerous as themselves, and still there were fresh arrivals and fresh requests for land. They had been told that the natives of Australia had lost all their land. All was now possessed by the English; that the men of the soil (tangata-whenua) were now seen in twos and threes wandering destitute. And the question would recur: What were they themselves to do while yet there was time to avert such misery? There was no anger, no ill-will to the pakeha, expressed in anything they said. It was a question of self-defence – the protection of the race. I saw their anxiety reaching forward to the future, the reasonableness and moderation of their language. So, when they ceased, I, said: The Government of England who sent the Governor to this colony had no such motives as they supposed; their instructions were friendly and good. Their Governors were instructed to act justly and honourably towards the Maoris in all things; that I had seen copies of the Queen's instructions to the Governors, etc.; that were it the intention of the Governor to act as they supposed, I would have told them and concealed nothing. I reminded them of instances in which different Governors and the Home Government had shown their good feeling towards them. To this there was no response, and for a time all was silence. At last the wife of the chief (a kindly and sensible woman) replied: "What you have said may be true, but when we are dead and passed away, this boy (her little son of six: or seven years of age stood beside her) may be destitute, and without land, and breaking stones in Auckland to mend the roads of the Pakeha!" Her words sounded as a knell in that long, gloomy whare. No answer was returned. The women went heart and hand with the men in the Taranaki war – a war, as they thought, for freedom and their existence as a people. It to this we add severe personal bereavement, we find the motives which led some of them to the field. – J. A. W.

42 Te Wihona never again fought against us. He afterwards nearly lost his life by Rewi while trying to persuade his tribe to return home. – J. A. W.

43 Hani, or taiaha.

44 The Maori regards the last words of the dead more than those of the living. – J. A. W.

45 Wetini, at the head of 140 men, was surrounded by at least 500 soldiers at Mahoetahi, when he and most of those with him were slain. Of those who escaped, ten only were unwounded. – Ibid.

46 See Appendix V., extract from Southern Cross.

47 "Where he (Mr. Wilson) found Manahi and about 100 men." – Vide Southern Cross, February 8; 1861. Also, "Manahi, his defection." – "History of Taranaki," by B. Wells, p. 193.

48 "Too much praise cannot bo awarded to the Church of England missionary, the Rev. J. A. Wilson, who, after the misfortune at Puketakauere and the slaughter of the helpless wounded there, by his influence with the Waikatos, got them to agree to spare the wounded in future. Yet nothing would move the Ngatiruanuis; they said, 'We will follow the custom of our fathers, etc.'" – "Incidents of Maori War," by Sir James Alexander, p. 245.

49 Maunga-one. Vide Southern Cross (newspaper), February 1, 1861.

50 Kairau.

51 Lieutenant Urquhart, a young officer of the 65th Regiment, surpassed by none in courage and activity. – J. A. W.

52 Lieutenant Morphy, of the 40th Regiment, told me that in no other way could they at Taranaki account for Mr. Wilson's courage in going amongst the wild, hostile Maoris, than by his preparedness for death and belief in a future life in heaven. – ED.

53 "General Pratt took with him a force of 1,000 men and again advanced to the front. No. 3 Redoubt was thrown up. The Rev. Mr. Wilson, anxious to see how the young soldiers of the 14th Regiment (Sir James's Regiment) behaved under fire, remained for some time near them, and was so pleased with their steadiness and courage, that he went up and shook hands with several of them." – "Incidents of Maori War," p. 250.

54 This chief was killed in the encounter. – J. A. W.

55 In this assault on the Huirangi redoubt the tomahawk was to have been the weapon used. The Maori hoped in the darkness to have surprised and carried the parapet, then with his tomahawk to cut the tent lines and slaughter the entangled soldiers. – ED.

56Paora not long after made so light of his wound as to form one of a deputation sent to Governor Browne. – J. A. W.

57 Of the four prisoners brought into camp, two soon died, the third lived nearly three days, and the last (Marakai), more than two weeks; but all perished! – J. A. W.

58 I grieve to say that Marakai died about three weeks afterwards, owing to a collection of pus in the upper part of the limb. Dr. Mouat, head officer of the medical staff, told me that he never had a better or more docile patient. "He would let us do anything with him." The medical gentlemen who attended him also told me, "If any poor fellow ever prayed in the hour of death, he appeared to do so." – J. A. W.

59 (1) For terms offered by the Governor to the Waitara insurgents see Wells' "History of Taranaki," pp. 226 to 228.
(2) The Governor did me the honour of asking my signature as a witness to the Treaty. – J. A. W.
(3) Governor Browne offered Mr. Wilson a Native Commissionership with a salary of £800. The pay was declined, Mr. Wilson, however, expressing his willingness to accept the work, provided it did not interfere with his missionary duties. This office was not formed. – ED.

60 See Appendix IV.

61 Now Bishop of Winchester, and brother of the late Sir T. Gore-Browne.

APPENDIX

APPENDIX.

I.

EXTRACTS FROM FAMILY LETTERS.

From Captain Borlase, late of the 2nd or Queen's Own Regiment:

Fareham, 23rd March, 1831.
My dear Sir, – I dare say you have been wondering that I should have allowed your last to remain so long unanswered, but I have not been unmindful of you and of your wishes during that time. I have been making inquiry as to the possibility of getting you ordained, or employed as a missionary, which, I believe, has been your object. But, first of all, with respect to the idea you formed of getting into the army. Certainly it is possible to practice righteousness, and but barely possible in that service, except you are the chief, or your commanding officer is religious; otherwise there is no certainty of your being allowed to address the sick in behalf of the Saviour and of their own souls.

Upon receiving your letter I began to make inquiries, and a kind friend recommended your getting to St. Bees, which is a sort of minor college, but upon further information it was found undesirable, and now a friend of mine has offered to make application to the Church Missionary Society for you to be employed by them, if you will allow it to be done. Should you therefore think it right, I beg of you to let me know, and in the same letter write (not for my information, but theirs) your age, marriage, children, etc., etc., in fact, everything, particularly your studies, that can assist in giving you qualifications for the office.

And now, dear sir, I must commit you to the care of the Almighty Father, who is ever ready to help in the time of need, to whom we have always access through the Son. . . . I hope your mother and the family are well; my kind regards to them. Also my Christian regards to your wife. – I remain, my dear John,
Your faithful friend,
C. BORLASE.

Mrs. Wilson's last letter home: –

Tauranga, September 20th, 1838.
(Received 10th May, 1839.)
My dear Parents, – It is a very long time since I wrote. Various have been my hindrances. We have had a great deal of sickness in the family this winter; indeed, as fast as one has become convalescent, another has become ill. A species of erysipilas has been epidemic among the natives, also a severe sore throat, and Europeans have suffered much also. The sore

throat has been through our family. I have had it twice, the second attack much more severe than the former. John is now in a convalescent state, but much debilitated. The warm weather is beginning, and I hope we may have no more returns. You would see in the papers of the death of good old Mr. Marsden. He died lately in New South Wales of erysipilas. He was upwards of eighty. He had been a shining light for many years amidst a crooked and perverse generation, for no one now can tell what vexations he had to contend with in the first colonization of that place, with scarcely any one but convicts and liberated convicts.

I received your letter the other day, and it gave me no small pleasure to find you were all well, although you had such a severe winter. Our Lord is very merciful, and does with each affliction give its comforts. Yes, we have, although tried in various ways, many earthly comforts, and above, yes, far above the greatest earthly comfort, a hope full of joy and immortality, a home in heaven which we shall never quit, an eternal rest for the people of God, whose partings shall be no more.

I have been anxiously looking out for some time for Charles, 62 as I had great hopes from your letter that he would have come this way, but begin to despair of seeing him again, as September has arrived, and I fear he has joined his regiment before this, without taking us in his road. I cannot help feeling disappointed, and have been looking out for him by every vessel for some time. About a month ago a man-of-war brig lay off, and sent a boat on shore with the commander to see how we were getting on with the natives. When I saw the boat coming, I felt confident that Charles was in the boat, but it was not so. I have still a hope that he may have got an extension of leave.

You mention in your latest communication that you have removed into the rooms which were formerly occupied by Mr. and Mrs Wilson. I am very glad you have done so, not only because they are, I should suppose, more commodious than those you have left, but because I can imagine my father and mamma sitting beside the fireplace, and Jane making tea, and Charles entering by the folding doors bringing some news to amuse you all; and it is pleasant to be able to know every place where you frequent, your garden, etc., and on the Sabbath, before we retire for the night, I think, "To-day, I know what they will be doing. They are preparing to go to church," and in thought I follow you there as I lie in bed awake. May our prayers ascend together to the Throne of Grace that every day, not the Sabbath alone, be spent to His glory, who hath done so much good for us, even redeemed us not only from the punishment of sin but from the power of sin, so that those who are indeed born again are indeed His children; look to Him in every affliction as unto a father, and are sincerely grieved when they offend, and pray for the influence of His Holy Spirit against their besetting sins. I know you will say, "Come, Anne, do not preach us a sermon." No, my beloved parents, I do not wish to do so, but I cannot help mentioning those things which lie nearest my heart, both for you, myself, and my dear boys. I have now four dear children; my fourth, little George Alfred, is getting a fine little fellow; he is very fair, with blue eyes, and light hair. I wish that you could see him.

You mentioned that you do not understand how we live here. We break

fast at eight, after breakfast prayers, at ten the three eldest boys go to school (Mr. Brown, Mr. Stack, and my husband keep school alternately by weeks, and Mrs. Brown and myself alternately each afternoon); I then proceed to see about household affairs, to teach the girl how to cook the dinner, make beds, clean, sweep, and those that understand to see that they are employed at their various occupations (we make all our own bread and butter). I have no employment which requires strength, but constantly have to keep them to their work, as I find they are very like some dancing-dogs my mother used to talk of; as soon as their master turned round they would be on all-fours; so it is with the natives, if you are not always saying, "Do this," "Now do that," and seeing that it is done, they will sit down on the ground round a bit of fire, and talk and eat potatoes and maize all day. At twelve we dine, at two the European children come to school. We drink tea between four and five, have prayers about seven, when the two younger boys go to bed, John and Charles sit up till eight, and we retire ourselves at ten o'clock.

I have now given you a general outline of our day. John has various occupations. He is employed all day either seeing to his natives, visiting the sick, or in the garden with the children, and his evenings are usually employed reading to us.

My health continues delicate, the pain in my side still continues to trouble me at times. It is a complaint in the heart; I have no hopes of a permanent cure, although I feel it is a duty to use every means. John is always very kind so that I have very little trouble of any description. We have a very nice large garden, which I enjoy greatly, and, although I have a baby, John never allows me to nurse him. A native woman, who nursed Hawker, carries him all day. I wash and dress him of course.

You ask if the Society made any difference towards us from our receiving things from you. – Not the slightest. Our salary is fixed, and our rations according to the size of our families. Our natives are fed, clothed, and paid by the Society. When the Society sends "articles" out to us we are charged for them, but it is a very great convenience to us, as, by their buying such a great quantity, the articles are so very much cheaper than anything we can purchase here. Indeed where we are we cannot purchase anything. Miss Marsden has been kind enough to purchase some things for me at different times, and though things are expensive there (Sydney) yet they are cheaper than here.

I as well as John are anxious to lay by some money to put into the Colonial Bank at Sydney, where they give no less than sixteen per cent. I know some here who have money lodged there, therefore can depend upon the statement. A little placed there for our children would accumulate into something about the time they will want it.

We are looking out for the box you mention, but I am very vexed with mamma. She does not mention having sat for her picture. I am very glad papa's likeness is coming, which I feel quite impatient to see. Yet I hope you, my dear mamma, and Jane will oblige me in that way also.

John begs to thank papa for his kind letters, and with sincerest prayers, both for health and happiness, temporal and eternal,

I remain, your affectionate daughter,
To Major HAWKER.
A. C. WILSON.

II.

MISSIONARY PAY AND ALLOWANCES.

In reply to a note asking information regarding the pay, etc., of missionaries, the following answers were received: –

Te Ahu, Mission House, Kaitaia, Dec. 26th, 1887.
Dear Sir, – * * * I arrived (in New Zealand) March 26, 1832. At that time the salary of single laymen or catechist (so called) was £30 per annum; a married couple had £50. I believe that the ordained were allowed at the rate of £80. All children received a good and free education, with board. Children under school age had each £10 allowed. After that £18 was allowed for each child (son or daughter) up to the age of fifteen. This allowance was fairly liberal, but as the children grew up the "pinch" came. There is no doubt that the Church Missionary Society did their best by their "settlers," as they were at first called.

The rations, when I came, were called "the soldier's ration," being 8lbs. of flour per week for a male, and 6lbs. for a female, with half ration for each child up to seven or eight years of age. There was an allowance of sugar and tea of the commonest kind. The tea was nicknamed "posts and rails." Soap was also allowed as a ration, but if mustard, pepper, vinegar and other luxuries were required, these had to be purchased from the mission store. An order from the local committee could he obtained for common clothing, carpenters' tools, nails, etc., etc., at the rate of 25 per cent. To the rations I should have added there was a full allowance of pork – no beef or mutton for many years as a rule. – Very sincerely yours,

JOSEPH MATTHEWS.
To Mr. C. J. WILSON, Howick.

Auckland, January 24th.
My dear Wilson, – I am sorry that I cannot throw much light upon the matters under your thoughts. I arrived in New Zealand in the beginning of the year 1835, Matthews, I suspect, in 1833, or 32.

I forget all about the rations, etc., and can only recollect that travelling expenses were allowed, but cannot recollect how much. About the cow 63 I have no recollection. I daresay they got one at the north. We in the south got our supplies irregularly from the north. We had a store from which we paid for food and labour.

Matthews' memory seems far more exact than mine, and I should be sorry to pledge myself to any details. I think that an apprentice fee of £50 was given each child on reaching a certain age. – Yours truly,
E. MAUNSELL.

On the 9th January, 1861, Mr. Wilson received the following note from the Governor, in reply to his request for the release of the prisoner Te Wihona (Hone te One). See page 81.

Dear Sir, – I am very much obliged by your valuable letter, and shall take the liberty of sending it home, to which I hope you will not object.

We have agreed to release the prisoner as you desire, and send orders to that effect by this mail....
Believe me,
Yours very truly,
T. G. B.

I ought to have thanked you for your valuable services, which I do sincerely, and value them very highly.

Epiha's letter of invitation, received January 12, 1861 (referred to at page 87): –

Na Epiha Tehu
Kia Te Wirihana te tangata pai rawa. E hoa tena koe, kua tae mai tau reta ki a matou. E hoa kahore he ritenga mou, ki a koe to wakaaro, ki te pai koe ki a haere mai e pai ana ko koe anake, kaua he Maori, kaua he Minita ko to kotahi anake.

Kati. Tena koe ki te pai koe apopo tou ra ki haere mai koe.

Whakahokia mai ano te pukapuka nei.

Kia Te Wirihana.
Minita.
Kia te Taone.

Otawhao, June 17th, 1861.
My dear John, – . . . When I reached Ngaruawahia I was received very well by the natives, but was too late for their meeting. I then came on to this place, and have just returned from Tamahere, the Waikato settlement of Ngatihaua. W. Thompson had left for Matamata, but his people becoming pleased with my explanations, etc., in reference to the Governor's letter, and also to events that had taken place at Taranaki, wished me to follow him. However, as I had neither food nor clothing with me, and as there was every appearance of rain, I was obliged to return to this place, and I arranged with Piripi that I would return as soon as the weather cleared. I hope to set out to-morrow. All are agreed that the future of the natives in this part of the island depends on Thompson. It is therefore of the greatest importance to see him, as the last hope of peace. The natives may break down at the last (I find their losses have been very severe); they wish for peace, but the peace must be on their own terms, they do not give up a single demand....

I find travelling about rather expensive, the £5 I brought with me, with the exception of 10s., is already expended. I should be obliged if you would ask for the quarter's rent of my house, £16 5s. I want four or five pounds sent me by the first post....
Your affectionate father,
J. A. WILSON.

– – – – – – – – – – – – – – – – – – –

III.

Copy of despatch from Governor T. Gore-Browne, C. B., to his Grace the Duke of Newcastle, K. G.: –

Government House, Auckland, New Zealand,
May 4th, 1861 (received July 22nd, 1861).
My Lord Duke, – I have the honour to bring to your Grace's notice the valuable assistance which I have received from the Reverends J. A. Wilson and J. Morgan, members of the Church Missionary Society.

Mr. Wilson undertook to visit the different chiefs in the Waikato, in the hope of inducing them to spare the lives of men wounded or taken prisoners, and was in a great measure successful. He then visited the insurgents at Taranaki with the same object, and very narrowly escaped assassination.

The deep interest he takes in the welfare of the Maoris, and his kindness to their sick and wounded at this time, is admitted by all who knew him.

When I last visited Taranaki he was good enough to delay his intended departure for Europe in order to go there a second time, and his influence (always used for good) was of very great use to me.

Mr. Morgan, who resides in the midst of the Waikato, and whose whole life has been spent in promoting the welfare of the Maoris, still thought it consistent with his duty to them and to Her Majesty's Government to keep me acquainted with what passed among the insurgents in his immediate neighbourhood, and I have often received from him the only information from that district upon which I could depend.

These gentlemen have not desired peace less earnestly or cared less for the interests of the Maori race than those of their brethren who have placed themselves in direct opposition to the Government, and who have, I fear, endeavoured to lower Messrs. Wilson and Morgan in the estimation of the Church Missionary Society.

It is for this reason that I have troubled your Grace on the present occasion, trusting that you will be good enough to communicate with the Society, and assure them that the services of these excellent men have been such only as are, in every sense of the word, consistent with the Gospel of peace which they preach.

These gentlemen, like many others who agree with them in supporting the Government, were among the first of the missionaries who came to New Zealand. – I have, etc.,

(Signed) T. GORE-BROWNE.
His Grace the DUKE OF NEWCASTLE, K. G., etc., etc.

Extract of enclosure in the Governor's despatch; report by D. McLean, Esq., Native Secretary: –

Auckland, May 1, 1861.
Sir, – * * * The Rev. J. A. Wilson, of the Church Missionary Society, who on a former occasion used all his influence to introduce a feeling of humanity towards prisoners and wounded among the tribes engaged in hostilities, afforded me the most valuable assistance and advice whilst at Taranaki. – I have, etc.

(Signed) DONALD MCLEAN,
Native Secretary.
His EXCELLENCY THE GOVERNOR OF NEW ZEALAND.

– – – – – – – – – – – – – – – – – – -

IV.

EXTRACTS FROM NEWSPAPERS.

Taranaki Herald, New Plymouth, N. Z., January 19, 1861 (from leader): –

A very natural and healthy mistrust is felt of the interference of

unauthorised private persons in any matter of grave national importance. The interviews of Mr. Cobden with the French Emperor, the meddling letter of the Liverpool merchants to the same potentate, were greeted by the voice of all Britain as sickly fruits of a one-sided civilisation. There was something unmanly and impertinent about those proceedings, and in general it must be said that the dealings of the missionary with the natives in arms against the Queen's authority is of this character. When the Government of a country take up the sword against any refractory part of the community, the time for the exhortations of the preacher has passed by. No Government can tolerate that any of its subjects should act as neutrals. When a missionary persists in reading Church services alternately beside Marsland Hill and at Mataitawa, or in attempting to negotiate as a disinterested though benevolent spectator, he exhibits a want of good citizenship – an unwillingness to accept his own modest place in society – that is instinctively perceived to be inconsistent with sober Christianity.

But it would be going too far to say that no individual may with propriety undertake any dealings with the Maori taua at Waitara on any subject or under any sanction whatever. It is said there can be no treating with rebels with arms in their hands. But without stopping to dispute the saying, in simple fact we have not to do with rebels, at all, but with a spirited race of men who, however misguided, are fighting for an idea – men not destitute of faith and high feeling, and it may be that even now; something of the self-restraint and judicial character which distinguishes English warfare from Maori butchery, may have reached the minds of these people, who have been feeling about after the light. A definite, simple attempt to lead them to adopt some of those redeeming practices that enable men of the highest class of mind to adopt the trade of destruction, if carried out in sincerity and honesty, it is not for any Englishman to scoff or rail against. It is a matter naturally rising out of the war and peculiar to it. Such we believe to be the object which has brought down to this settlement the Rev. J. A. Wilson, a Church of England missionary, who has spent a quarter of a century in New Zealand, and acquired, as the best authorities state, a knowledge of the Maori habits and character such as very few possess.

Mr. Wilson has resided in Waikato, and also to northward of Auckland. While visiting the Rev. John Morgan, of Otawhao, he heard from the lips of some of those natives who returned with the spoils of our out-settlers, the dismal tale of Puketakaure. They confirmed the conjecture that every one must have made, distinctly stating that at least several of the poor fellows who were left on the field survived the retreat of their comrades for hours and even days, and finally were killed in cold blood. Mr. Wilson endeavoured at once to show the truth of the distinction which civilised people make between slaughter in and after battle. He suceeeded in opening the eyes of Wetini Tiporutu, who has since fallen at Mahoetahi. That chief, whom he describes as an enthusiastic and straightforward man, promised his help in reforming the savage custom of his race. Mr. Wilson has come down to Taranaki, and sought out the hostile camp, at no little risk to himself, in the furtherance of the same idea. He has the sympathy of the Government, if not their distinct sanction; and if, as we have great confidence, he has laboured with straightforward simplicity for this end and

this only, we are constrained to give him our cordial good wishes for the result, although our fear is greater that our hope. Such reforms are not generally extemporised, but are a part of "the long result of time." The Waikato chiefs, with one exception, have, however, agreed to promote a more humane practice. Instead of tomahawking the wounded, they agree to take prisoners, 'and to treat them kindly, or exchange them. The men of the South, true to their old character, refuse to do otherwise than their fathers have done before them. They come out to kill, and everyone with white blood who falls into their hands they promise to kill without distinction.

It is said by persons, whose judgment weighs much with us, that Mr. Wilson's attempt is in advance of the people he has to deal with. That in reference to our settlers and troops, it is an idle expectation that they will fall in with such benevolent purposes; that, on the contrary, they will be irritated by the appearance of sympathy with the enemy, and rather stimulated to violence than mollified by the example. The giving back of the Waikato prisoner, which was intended as a pledge and evidence of our humane disposition, it is said, is resented as a wrong by the brave men who captured him, and, as a wrong, will be visited on further unfortunates. A few fretful persons may threaten this, but most brave men are neither vindictive nor unjust. If the policy of the act in question was bad, clearly the fault is not with the insurgents, but with our commander who sanctioned, and Mr. Wilson, who probably recommended it. It will be monstrous to retaliate it on the enemy.

It would, indeed, be greatly to be regretted if our men were seriously capable of such violent views, and, seriously, those who think them so, put our civilisation too low. What the men of Waikato are able to reach cannot be an idea too refined and noble for men of the nation foremost in sobriety and humanity. Without indulging in any cant, there is enough that is respectable in the Waikato's desire for national independence to find forbearance, if not respect, from every British subject. Mr. Wilson does not defend this present insurrection; he does not, as some of his profession have done, shut his eyes to the substantial justice which everyone of the race has had from us and our Government. But neither he nor any of us desire to see a war of extermination; and those even who may think Mr. Wilson's course injudicious, will not allow his error to drive them into a reaction, mischievous to our race, and fatal to that with which, under God's providence, we have been placed in contact.

– – – – – – – – – – – – – – – -

Southern Cross, Auckland, New Zealand (leader article) Tuesday, 22nd January, 1861: –

In the account of the capture of the Matarikoriko pa, which appeared in our issue of the 4th, a sentence occurs which would lead one to believe that it was the opinion of men at Taranaki, that but for the advice tendered by the Rev. Mr. Wilson a complete victory might have been gained, and the defenders of the pa have been cut off from escape. Such an idea has, we believe, taken root here, and some odium has attached in consequence to a

gentleman, whose motive in going to the seat of war, and conduct there, require to be only known to be appreciated.

Unfortunately, for some reason or other, upon which it is not necessary to enter here, a strong feeling against missionary influence exists, evincing itself of late more particularly in a jealousy of anything like interference on the part of the clergy between the authorities and the natives. It is a painful subject to allude to, but we are not surprised at the existence of this feeling. From high places there has been denunciations of the acts of those in authority, and of all, who hold that obedience to the laws of Christianity and civilisation must be sometimes enforced with the strong arm. The soldier, on the eve of proceeding to the seat of war to fight in accordance with those oaths of allegiance and obedience, which all Christian men have always held to be strictly and morally binding on him, has had an opportunity of hearing from the highest authority, that he is going to take part in an "unholy war," a most consolatory announcement to a man about to do his duty at the risk of his life. He feels himself stigmatised as an unholy instrument of sin by men to whom he ought to be able to look for guidance and assistance in his endeavours to do his duty bravely both as a Christian and a soldier; and both he and the rest of the community cannot repress their indignation. It is not strange therefore if those not much given to draw distinctions as to men or actions should arrive sometimes at rash conclusions in reference to the influence and motives of the missionaries in this island. We have heard expressions made use of in the heat of discussion, which we should he sorry to repeat: and which probably the speakers themselves would regret to hear repeated: sweeping propositions which would punish all for the follies of a few. One misguided man is pointed out, or one act of clerical influence quoted, and the conclusion immediately drawn ' ex uno disce omnes.

Under these circumstances it requires some boldness on the part of a clergyman anxious to do his duty fully without exceeding those just bounds which it becomes him to respect, even to run the risk of appearing to touch on forbidden ground. The more however is he to be respected if, with full confidence in his own integrity and straightforwardness of purpose, he does not allow himself to be influenced by the fear of what men will say, but goes directly forward and does his duty. Such, we conceive, were Mr. Wilson's motives in going to Taranaki, and we believe that those at the seat of war best able to form an opinion, are not only convinced that he has acted as a conscientious Christian minister, but recognise likewise his exertions as a loyal British subject, and the benefit which has accrued from them to the cause of humanity and civilisation. War teaches lessons of good as well as of evil, and it will not, we hope, be considered paradoxical to assert that the spirit of peace is often most effectively taught in the school of war. If the natives learn to act with humanity after battle, and to abandon their old customs, arising from passions which have remained dormant merely in consequence of their not being excited; which no civilisation, no mills, no blankets, no flour and sugar, not even the reception of the abstract truths of Christianity will effectually eradicate, but which are best preached against by practical acts of charity and self-devotion; the present war will not remain without fruit, and those who have laboured in bringing about such a change in the native mind will have done an amount

of good too great to calculate. If we look at the history of Europe we shall find that peace would have become merely a hollow deception, and good feeling between rival nations a miserable hypocrisy, but for the stern lessons in truth and manhood taught on Christian battlefields. The courtesies of war lead to the amenities of peace; the shams of a spurious peace often conceal feelings which, on the slightest provocation, show themselves in their true colours – savage and inhuman. Our Northern war has left behind it a kindly feeling between European and Nga Puhi, whilst the Waikatos, with whom we had never before fought, commenced the present in the spirit of a Hongi and his followers. They are beginning, however, to change already; the foremost amongst those who deserve credit for having done their best, if only to make them recognise the spirit of European warfare, is the Rev. Mr. Wilson, and in doing so he has had personal danger to contend with, and what is often more feared by brave men, obloquy and the danger of being misunderstood.

Without going further into the subject of what has been recently done at Taranaki, or criticising the acts of our gallant Commander-in-Chief, we need only mention that we have authority for saying, that in the Rev. W. Wilson he has near him an able and trustworthy man, whose advice and promptness of action have not a little contributed to save losses and secure advantages to her Majesty's troops, and who, by his very presence on the field, has done much to evoke the better feelings of the Maoris arrayed gainst us.

– – – – – – – – – – – – – – – – – – – – –

Extract from leading article, Southern Cross, 10th February 1864: –

After a great deal of trouble, and running frightful risk, Mr. Wilson succeeded in persuading the majority of the Waikatos to promise that the would spare the wounded; and to this compact (as far as we can ascertain) during the remainder of the war they honourably adhered. All honour to Mr. Wilson.

– – – – – – – – – – – – – – – – – – – – – -

V.

THE RESCUE OF THE REV. T. 8. GRACE. When in March, 1865, the news arrived in Auckland of the martyrdom of a missionary, the Rev. Carl Volckner at Opotiki, and that another missionary, the Rev. T. S. Grace, was a prisoner in the hands of Kereopa; Bishop Selwyn and some of the clergy met at Parnell to determine what steps should be taken for Mr. Grace's rescue. They could determine nothing and were, as one of themselves said, nonplussed. In their difficulty Mr. Wilson suggested that the Bishop might ask for H. M. S. Eclipse to visit Opotiki. To this it was objected that the Eclipse was under repair and could not be had in time. Mr. Wilson pressed that she be asked for. He thought she could be got, and as he knew the Opotiki natives he stipulated that he should be of the rescuing party. Captain Freemantle and the Bishop were soon under weigh for Opotiki, but Mr. Wilson was left behind. – ED.

VI.

IN MEMORIAM

The Rev. John Alexander Wilson, who died June 5th 1887, at Mount Aubin, St. Helier's, Jersey, was the second son of Captain J. A. W. Wilson, 2nd or Queen's Own Regiment. He was born in at Ipswich, June 15th, 1809, and entered the Navy (1822) as gentleman volunteer, his only exploits in which were the capture of a pirate in the Gulf of Campeachy, and the rescue by the boats of the British fleet, at Lisbon, of the King of Portugal out of the hands of a faction. In 1828 he married Ann Catherine, second daughter of Major Francis Hawker, 12th Dragoons, and in 1832 he joined the New Zealand mission under the Church Missionary Society; of that time till 1862 his journal speaks for itself. Mrs. Wilson died at Tauranga in 1838, leaving four sons.

In February, 1862, after thirty years absence, Mr. Wilson visited Europe, and at Copenhagen, by special license of the King of Denmark, married secondly, June 19, 1863, Charlotte Jane Emma, second daughter of Captain Digby Dent, R. N., by whom he had two sons and three daughters. Mr. Wilson finally left New Zealand in 1866, and his connection with the C. M. S. closed January 21, 1868. For some years he resided at Pau and afterwards in Jersey, at both of which places he took occasional clerical duty.

"Counting all things here but loss.
Riches, pleasure, as but dross,
'Neath the shadow of Thy Cross.

Printed by H. Brett, Star Office, Shortland and Fort Streets, Auckland.

62 Charles Hawker, her brother.

63 Each child received a heifer through the Church Missionary Society from the Rev. S. Marsden.

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