1854 - Young, Robert. The Southern World [New Zealand sections only] - CHAPTER IX.

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CHAPTER IX.

ON the 1st of October I had an interview with several natives from different parts of the country, and obtained from them a great deal of valuable information. The colour of the New Zealanders is a light clear brown, varying very much in shade, being sometimes lighter than that of a native of the south of France; the nose is straight, and well shaped, often aquiline; the mouth generally large, and the lips in many cases more developed than those of Europeans. The eyes are dark, and full of vivacity and expression; the hair is generally black and lank, or slightly curled; the teeth are white and regular, and last to old age; the feet and hands are well proportioned, --the former, being uncovered, are in a healthy development, and a native laughs at what he considers our misshaped feet. Their features are prominent, but regular; the expression of the face quiet and composed, showing great self-command; and their physiognomy bears no signs of ferocity, but is easy, open, and pleasing. The women are not in general as handsome as the men, though many of them, when clean and neatly attired, are said to be very interesting and attractive. The children of both sexes, with their free, open, and confident behaviour, are generally favourites. Brought up in the society of adults, partaking in the councils of their fathers, the mental faculties seem to be awakened and sharpened earlier than is the case in more civilized countries. Several of the natives that I saw were variously tattooed, which gave to

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them a very peculiar appearance. The tattoo, or "moko" (its native name,) is done either with the sharp bone of a bird, or with a small chisel, called "uhi." The candidate for this distinction reposes his head upon the knees of the operator, who drives the chisel into the skin with his hand. Each time, the chisel is dipped into a pigment called "marahee," which is prepared by carbonizing the resin of the kauri-pine, and after each incision the blood is wiped off. The persons operated upon never allow the slightest expression of pain to escape them; and, after the inflammation has passed away, the regular and clear scars appear dark. The tattooing of the lips is the most painful part of the operation. The "moko" is the same in all tribes, and does not form what might be called the arms of the individual; neither is it given as a reward for valiant deeds. Nor is it an enforced ceremony, but any one may have it done or not, according to his wishes. Neither is it in many cases complete, but often remains unfinished. "The complete tattoo comprises the face, the posteriors, and the anterior part of the thighs to above the knees." The girls as soon as they arrive at a certain period have their lips tattooed with horizontal lines; to have red lips being a great reproach to a woman. With females, in many cases, the operation ceases here; but more frequently, I understand, the chin is tattooed, especially in the Waikato tribe, and the space between the eyebrows, much resembling the tattoo of the modern Egyptians; and, in some rare cases, it extends over the angles of the mouth. The general effect of the tattoo is to give the face a rigorous and unchangeable appearance; and it prevents the symptoms of age from becoming visible so early as they otherwise would do. The tattoo of the lips, however, in women, gives them a livid, deadly appearance, certainly not to their advantage. The reasons the men assign for their observing the custom are, first, it increases, as they think, their beauty, makes them admired by the ladies, who are not supposed to fall in love with a plain face; and, secondly, it secures the preservation of their heads when dead, as an untattooed face is not considered worth preserving. The faces of some of the old men were

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elaborately, and, as far as art was concerned, beautifully carved. Most of the young men present on the occasion this morning exhibited but few lines, some not any; but the practice still obtains to some extent, and will doubtless do so, until Christianity becomes more prevalent, and takes a deeper hold upon the native population: then, like every other pagan custom, it must perish.

The practice of marking the skin appears to have been in use among the ancients. Hence the Mosaic prohibition, Lev. xix. 28: -- "Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you." These were doubtless customs of neighbouring tribes, connected with idolatrous worship. Men printed marks upon their flesh in honour of the objects they worshipped. Herodotus mentions it as prevailing among the Thracians, who considered that "to be marked with punctures was a sign of noble birth." Among the Greeks these marks were called "stigmata." To these St. Paul is supposed to refer when he says, "I bear in my body the marks (stigmata) of the Lord Jesus." Caesar remarks it as prevailing among the Britons, and Pliny says they introduced the juice of the plantain into punctures made in the skin, so as to form a permanent delineation of various objects.

In my interview with the natives at this period, I learned that many on whom I gazed with not a little emotion, had been cannibals. Tradition among the New Zealanders says, this revolting practice originated with the demi-gods. "Rongo" god of the Kumera; "Tane" god of the trees and birds; "Tangaroa" god of the sea and fish; "Haumsea," god of fern-root; and "Tu" god of war, were also brothers. Tu ate them all! This was the commencement among the gods. Tradition does not speak uniformly of its origin amongst men. One tradition says, that it originated with Manaia, who killed and ate an adulterer, in detestation of his crime. Another says, it began with Mahanga, who, to avenge his father's death, killed and ate Kohaho, the son of his father's murderer.

This frightful custom among the New Zealanders was connected with their wars. It does not appear that they ate

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human flesh because they preferred it as an article of food; nor did they kill their slaves to make a feast for their visitors, but invariably to gratify revenge. Prisoners of war alone were the victims, and revenge the principal motive. Perhaps in some cases it was connected with the idea that to eat the flesh of the warrior would endue them with his valour and bravery. A Chief was often satisfied with the left eye of his enemy, which was considered the seat of the soul. Any detail on this subject would be too revolting; but it maybe remarked that great insult was offered, and great indignities practised on the bodies of their enemies. They would often torture the victim, heat the oven, throw him alive on the hot stones, and tear his flesh with the cannibal knife "tuatini." The skull was used as a drinking-cup, the teeth hung to their ears, their bones made into forks, and some into needles, with which to sew dog-skin mats. These mats were valued the more for being sewed with the bones of their enemies. The collar-bone made a frame for a bird-snare, and rings for the legs of decoy-parrots were made out of the leg bones. A brighter day, thank God, has dawned; and now I found the people ashamed of those things that they had formerly done in darkness. To name the horrid custom is sufficient to raise the blush of shame, and cause the New Zealander to turn away in disgust at the inhumanity of his former deeds. The last authentic account of cannibalism was the case at Tauranga, in 1842 or 1843, by Taraia, who caught the people as they came out of their place of worship, and in a few minutes had several of them in the oven. Taraia was in Auckland, only a few days ago, and was pointed out to me as the individual who possessed the unenviable distinction of having completed the list of those who indulged in the horrid custom of cooking and eating men. 1

Much has been written on the origin of the New Zealanders; and without entering into any minute examination of the subject, it may be remarked, that their fine and regular cast of countenance, the Jewish expression of their features, the very

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light colour of their skin, their religious ideas, several words in their language, and the whole of their customs, indicate an Asiatic origin, and remind us of that primitive Asiatico-African civilization which attained its greatest height under the Empires of the Phenicians, Syrians, and Carthaginians, and confirm their relation to nations whose birth-place is Asia.

October 2d. --Preached morning and evening to overflowing congregations. The gentleman sustaining the highest civil office in Auckland was present, and some Roman Catholics, besides Jews and Infidels. In the afternoon several Native Christians met me, and at my request gave some account of their views and feelings on the subject of religion. They spoke with much modesty and simplicity, and certainly much to my edification. The Rev. T. Buddle translated with great ease as they spoke, and a person present took notes of what was said. I give the following as specimens:--

John, --"These are my thoughts. I am not going hack to old times, I do not intend to speak of our former condition, but simply to talk of my present experience of the things of God. When the word of God first found me, it made me feel that I was the greatest sinner of all the world. It told me, too, that Jesus Christ died for the chief of sinners. What I want to say just now is, that I feel Jesus Christ died for me; that he has redeemed me from all my sins. I feel persuaded you are going to heaven, I am rejoiced in my heart to know that I am going there too. You believe in Jesus Christ, and hope to get to heaven through him. Now if you get to heaven through Jesus Christ, I shall certainly be with you, for I feel that he is my Saviour, and has redeemed me from my sins. This is all I have to say."

William. --"This was a dark land in days of old. It was lost in darkness. I was lost in darkness too. In due time the light of the Gospel shone upon the land. It also shone upon me. Missionaries came, and preached the word. When I heard, my heart yielded. I received the word, and gave my soul and body to God. I am told that those who have got to heaven, went there by faith. Their path was the path of faith. Now, I am walking in the same path. Jesus is the gate by which we enter; faith is the pathway. My heart rejoices that I am travelling in this way, and hope to continue in it to the end."

Isabella. --"These are my thoughts that are inside my heart. In the days of my ignorance, I sat in darkness, and knew not there was a Saviour for me. When I was first awakened, I saw my darkness and misery, and my heart cried. My heart did not tell me to look up to God. I could not. I could do nothing but look at my sins. I continued thus for a long

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time, and could only tell God what a great sinner I was, and nobody could save me but himself. The darkness began to break. A little light reached my heart, and God said, 'Come unto me, and I will give thee rest.' While I was listening and looking, greater light broke over my soul. The words of my heart went up to God. I said, I have been very wicked, I have been disobedient long. Now take my body, take my soul; I give all to thee. God took me for his child. I can now rejoice in God my Saviour. I have one thought, --the path to heaven is laid, and made plain to me through Jesus Christ. My great desire is, that I may cleave to God; that he may never remove to a distance from me; that I may never be separated from him. I wish to glorify him as long as I live."

Sarah. --"My thought is, that I was one of the greatest sinners in all the world. When I was continuing in sin, I said within myself. The finish of these things will be death. When I came to live at the 'Three Kings'' School, I found the word was preached by day and by night. No day passed, and no night passed by without the word of God being spoken. I found, too, that they prayed day and night; and I was led to give my heart to God. I said to God, 'Here is my heart' I gave all myself to God. I did not divide myself, but gave the whole of me to God. He took me, and I am his. The desire of my soul is, to love him, and to sit with him for ever."

William Naylor. --"These are my recollections about the days of old. I knew nothing about God. I thought the devil was God, and served him until the Missionaries came to us and preached the Word. Our work in olden times was to kill men. This was our delight, to cut them off, and finish them up. This took up all our thoughts. We knew not there was a God, and a Saviour that died for us, till Missionaries arrived amongst us. They preached to us; they taught us it was our duty to serve God; they prayed for us: and I was given to see that the path I walked in led to hell. I saw another path that led to heaven, and sought to walk in it. I have not been true. I fell once, like my forefather David. I was in great darkness, and had no light. Nothing was straight for a long time. Then I was reminded of David getting up again, and becoming a straight man, and was enabled to return to God. I feel that Jesus Christ died for me, and redeemed me by his death; and my wish is to give my heart and soul to God. The path to heaven is plain. I am walking along it. I never intend to turn out of it all the days that lie before me."

Fairbourne. --"How do ye do? I salute you in love. Our father has come to visit us. The news of your coming, Mr. Young, reached us a year ago. We have been looking for you ever since. My expectation never forsook me. I never forgot it. My heart looked towards it constantly. And, just as I have been expecting your coming, I am looking for the coming of Christ. I did not know when you would come to us. I do not know when Christ will come, --whether at even, or cock-crowing, or in the morning; but my hope is fixed upon it, because he hath said to his disciples, 'If I go away, I will come again and receive you unto myself, that where I am ye may be also.' I know that he will come; and I

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shall be with him. My hope is in heaven. I wait for it. These are all my thoughts."

Morgan. --"These are my thoughts. When I hear of the people of God that have got home, it makes joy rise in my heart, because I feel that the path by which they went to heaven is the path I have chosen; and I hope to reach heaven as they have done, and to see them there. My heart is now looking up to my Father in heaven. He loves me. My heart is continually walking up to God, who is the Father of my spirit. You, Mr. Young, I do not expect to see any more on the earth, but I do hope to meet you in heaven. Jehovah is my God; Christ is my Saviour; heaven is my home. That is all."

Philip. --"In my old state I was a great thief. I used to steal the property of a great King. When committing the theft, I was arrested, and cast into prison. While I lay there, a kind friend had compassion upon me, came to me, and ransomed me. He paid down a great price for my ransom, and I was made free. What I mean, I was a great sinner, a great thief, for I robbed God: but Jesus Christ came, and paid down a ransom for me; he redeemed me with his precious blood. I came to the institution at Auckland in 1848. It was here I was first convinced of sin. It was when Mr Buddle preached, on the 12th of January, from this word:-- 'The wicked shall be turned into hell, and all the people that forget God.' The word knocked me down. I fell quite to the ground, and felt that I was just hanging over the mouth of the pit, ready to drop in. I looked about for help. I saw no refuge. My heart failed. I was sinking. Then Jesus came, and I saw the love of God. I cast myself on his love: he took me from the pit; pardoned my sin; and I gave myself to him, --my hands, my feet, all my body, --to be servants for God, and all my soul too. I am his, and I am going to heaven, the home he has made for us all This is all I have to say."

Timona. --"This meeting warms my heart. When I look back, I see that we had no such meetings as these in days of old. Until Missionaries came to this land, we saw no week like this. They brought the news that Jesus died for us. If that news had not reached us, we had all perished. There was one thing that stirred us up in this place, and made the work of God revive. It was the death of a Missionary, He fell down dead in this house (alluding to the sudden death of the Rev. J. Skivington). If it had not been for that death in a moment, the work of God amongst us would not have been so great. We saw him die. We saw the greatness of religion. We began to feel more its goodness, because it makes ready for death. I began to feel that I must seek the salvation of my soul, lest God should take me away in a moment. I began to seek, and on the 16th of March, 1847, I heard Mr Buddle preach from Acts ii. 23, and I felt I was the man. It came home to my heart. I did it myself; I crucified my Saviour with my own hands; I nailed him to the cross; I put him to death. All this I did by my sins. I felt that he died for me, and committed myself to him. Then, and there, I gave myself to Jesus, and now I am his. My desire is, at all times to stick to him, to keep close to Jesus, and get nearer still. This is all."

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Mason. --"I speak my native thoughts of olden times. I was a bad man, the chief of sinners in all the world. God dragged me out of Satan's prison. When I was sitting in that bad place, I did not know it. I was ignorant of my state. When the word of God was first preached to me, I would not listen to it. The thought of my heart was, that the talk about God was all lies. Because of these things, I said 1 was the greatest sinner in all the world. After I had learned the word for some time, I began to see how crooked my thoughts were, and how wicked I had been. I heard about good men of former times, --of Noah, of Abraham. I thought they were good examples for me, and I began to follow them. Then I heard of Jesus Christ, that he died for my sins, and I gave myself to him. I saw that He is my great examplar, my guide, my Saviour; and I pray constantly to Jesus Christ that He may lead me to His kingdom. This is all my thought."

It will be seen from these specimens that New Zealanders, formerly enveloped in darkness, filled with malignity, and covered with blood, have received with meekness the engrafted word, and happily realized its saving and transforming power. The earnestness and deep feeling with which they spoke evinced their sincerity, and told of the glory which dwelt within; and the testimony of their Pastors to their generally upright walk and conversation was highly satisfactory.

3d. --I had the pleasure of an interview with William Naylor, or Tawaiti, at the residence of Mr. Lawry. He is principal Chief of Waingaroa, and has been one of the most celebrated warriors of modern Maori history. Often has he led on his tribes to deeds of blood and cannibalism, and distinguished himself above his fellows in times of war. He was one of the principal Chiefs in the wars on the Taranaki people; was often engaged in slaying the weaker tribes of that district, feasting on the bodies of the slain, and enslaving their women and children, a very great number of whom were held in bondage by him and his people, before they embraced Christianity. When the Gospel reached him, he had a number of wives, mainly brought from Taranaki. On embracing the truth, he put them all away, save one, to whom he was married according to Christian custom. He was one of the first of the native Chiefs who returned their slaves to their homes. When he received the truth, and was told that slavery was contrary to

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God's word, he gave all his slaves liberty to return home. Most of them did so, and he was the means of inducing other Chiefs to do the same. He is a fine character, --naturally shrewd, intelligent, and courageous. Christianity has sanctified his intellect, and brought out the firmness and energy of his character on the side of truth and justice. William has always been ready to promote peace and good-will among men, to defend the oppressed, and maintain the cause of the injured. Many a long journey he has travelled to make peace between contending parties, or prevent the shedding of blood. He has even followed heathen parties to the remote district of Taranaki, who have gone on expeditions of blood, to prevent their killing and eating the people; and not unfrequently brought them home, having succeeded in defeating their object. In this way he has made some little restitution for his former deeds of cruelty. He embraced Christianity about eighteen years ago, and has had a Missionary living with him for at least fifteen years. He is much respected among the tribes, and exerts a most salutary influence through the Waikato district. He is a great friend of Europeans, and always ready to promote the spread of Christianity. His face is partially tattooed; and he is about fifty years of age.

I had the following conversation with him, my willing friend, Mr Buddle, acting as interpreter,

"I am glad to see you, and was pleased to hear you speak of Jesus yesterday."

"I spoke the truth. My word was straight. "

"Have you any message to send to the good people in England, who have supported Missionaries among you? They will be very glad to learn that their labour has not been in vain."

"Tell them what I said yesterday. I could have said more, much more, but I did not wish to boast. I owe all to Christianity. I live because of this, and might have given you much more talk, but I feared lest I should exalt myself. There is one thing in the land which gives us trouble. Only one

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thing that disturbs my mind, and makes me feel confusion all over, --it is the constant squabbles we have about land." "What do you think is the cause of these squabbles?" "Think of your own garden. You make yourselves a garden; fence it, cultivate it, and when you have got it straight, some fellow pounces upon it, says he will have it, and tries to take it. In such cases, you can soon get the matter settled; but we cannot settle it so easily. We can only sit down upon our land, and say, 'You shall not have it.' Then the struggle begins. One cause of this dispute is the coming of the white man to our country, and the money he has brought. Our land is worth money now. Formerly, when a tribe thought themselves insulted or injured, they went and took a piece of land as 'utu (payment,) and we allowed them to do so. Now, the native man holds fast his land."

"How do you think these disputes can be prevented?" "There is only one thing that will end them, --that is, Christianity. If all men's hearts were changed by the grace of God, we should not have trouble. If the Chiefs would forsake the thoughts of the native heart, give up native customs, and take the law of God for their rule, then should we have peace. No law but God's law will put things straight. My own heart dwells on the word of Christ, in the 5th chapter of Matthew. That says, 'Blessed are the peace makers, for they shall be called the children of God.' And upon that word, in the 15th of John, that says, 'Now ye are clean through the word I have spoken unto you. Abide in me, and I in you.' Now, if all the Chiefs would look at these words, and make these words straight in their works, then should we be at peace."

"Very good. I am glad to hear you refer to the word of God as the rule of life, and that you seek to promote peace." "This is my foundation. I take my stand on this word. This is my law. Not that I have found this out for myself: it was God that taught me this word. I have had much to endure for the sake of peace. Some envy me, and are jealous of my influence. If I were like them, I should pay them back

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again; but I feel it better to endure, that we may sit in peace. Should any serious evil arise when you have left us, I must still look to the Missionaries; and if they want help, they must send across the water to you, and you and the fathers there must help them. "

"The Queen is very anxious to promote your welfare; she loves her subjects in New Zealand, and wishes them to be happy."

"Perhaps," said Rakina, who was present, "if the Queen were to make a Maori King, and give him authority over the native tribes, he might put down all these things. A good man like William, with such power, might do much to make and keep peace." This proposition evidently did not meet with William's approbation.

4th. --I received the following letter from a Christian Chief. It is written in Maori, and the translation is by Mr Buddle. It is evidently intended for Christians on the other side of the planet:--

"October 4th, 1853.

"Go, O my letter, to my European relatives, --to my beloved friends. I send this to you, because ye are friends. From the greatness of your love, you supplied money to send Ministers here, to bring the Gospel of God to this island, that I might hear the word of God and live. When they reached us, I was sitting in darkness and in wickedness, --but the Gospel of God took me up out of the wickedness; and therefore I write my letter to the Ministers and Elders in England, --to the sacred men of God, --to the men that believe.

"Friends, I salute you. Ye children of the light, listen you to my thought. When I was sitting at the 'Three Kings,' I heard the talk about Christ's coming into the world. Then I began to have thoughts about the meaning of the love of God to me. At this time great is the joy of my heart to God; and my desire is, that my heart may walk always to God. Friends, my heart does not forget to pray to my God; because thus saith the word to the people of Thessalonia, 'Rejoice evermore. Pray without ceasing. Quench not the Spirit.'

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"This is what I have to say: though you may never see me in the body, there is a place where we shall see each other in body and soul, when the Son of Man shall come. While Mr. Young was with you, I did, not know him; now I have really seen his person. So it is with my thoughts about you. As I have seen him, so I hope to see you sitting at the right hand of God, and myself also. I pray for my Ministers and teachers. Do you pray for my people to God, that he may soften them, and make them willing to send their children to be taught. Mr. Whiteley and myself have been to talk with them about their children; but they have no mind to send them to the 'Three Kings,' to school. But I pray continually for my people to God, as for myself I feel in my thought, I am a child of God. True is my word, and I think of the word of Christ, which saith, 'Be thou faithful unto death;' and therefore never intend to end my prayer to God. This is all."

5th. --It is just 85 years, this day, since Captain Cook first saw New Zealand. It had been discovered 126 years previously by Tasman, but no farther account was taken of it until the visit of the celebrated circumnavigator, on October 5, 1768. There is, however, reason to believe, from certain communications made by the natives to this distinguished seaman, that some European ship had touched on the coast a short time before his arrival; but, as the visit was never reported in England, there is too much reason to apprehend that the vessel foundered at sea. During Cook's visit, he unfortunately involved himself in a quarrel with some natives, which resulted in the shedding of innocent blood, and the exasperation of the people; and although he endeavoured to palliate, if not defend his conduct, yet it is evident that he was the aggressor. While Cook was on the coast, a French ship arrived, commanded by M. de Surville, whom the natives kindly received. The Chiefs bestowed upon the invalids of his crew the greatest attention, one of them surrendered his house for their accommodation, supplied them with the best food he could provide, and would not accept the smallest compensation. But this

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humane conduct was most cruelly requited. Surville, having missed one of his small boats, probably lost during the storm which he had encountered, and suspecting that the natives had stolen it, determined to be avenged for his supposed injury. Accordingly, seeing one of the Chiefs on the shore, he invited him, with many professions of friendship, to come on board the ship: he complied, and at once found himself a prisoner. Not satisfied with this outrageous treachery, he next gave orders that a village, to which he pointed, should be set on fire, and it was accordingly burnt to the ground. To aggravate this crime against personal freedom and property, this was found to be the very village in which his sick men had a few days before been so kindly received; and the Chief whom he had inveigled on board was the generous Naginoui, who had acted towards them the part of the good Samaritan. The unfortunate captive was carried away from his own country by the stranger whom he had assisted; but he did not long survive the separation from his family and the land of his birth, but died of a broken heart about three months afterwards, on his passage to Peru.

In 1771, the Court of France despatched two vessels to New Zealand, under the command of M. Marion, with instructions, that after attending to some less important objects he should make himself intimately acquainted with the resources of the two islands recently visited by the English navigator. On his arrival he established an amicable intercourse with the natives, which continued without interruption for about five weeks, when a fearful massacre took place. The Captain having gone on shore with a party of 16 men, including 4 officers, were attacked, murdered, and eaten. Next morning a boat's crew landed for the purpose of procuring wood and water, and being still free from suspicion, allowed themselves to be surrounded by a multitude of the savages, who put to death 11 of the 12 individuals of whom the party consisted. The survivor saw the dead bodies of his companions cut up, and divided among the assassins, each of whom carried away the portion he had received. This horrid deed of treachery, cruelty, and blood,

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was doubtlessly the result of Surville's atrocity. The one French commander reaped what the other had so wickedly sown.

Nor did Cook, who had shed innocent blood, escape retribution. On his second voyage, whilst one of his vessels lay in Ships'-Cove, a boat was sent on shore under the care of a midshipman, with instructions to gather a few wild greens, and to return in the evening. The crew, which consisted of 10 men, were killed, cooked, and eaten. It would appear from these, and other well-authenticated facts, that the massacre of ships' crews in New Zealand, and in various islands of the Pacific, is to be regarded generally, if not invariably, as the consequence of injuries sustained by the natives in their intercourse with white men; and as in many cases the innocent have suffered for the guilty, the most stringent laws ought to be enacted against any outrage committed by the crews of vessels on the natives of those islands.

6th. --Several native canoes having arrived, I went down to the beach to see them. They were each formed of a single kauri tree, and some of them 40 feet long. Others, I understood, were double that length. Formerly a stone adze was the only implement used in their construction, but that has been superseded by an iron one. The workmanship was of the plainest description. The figure-heads of some of them showed a great deal of carving, remarkable chiefly for its regularity, and the vast amount of time and patience which must have been spent upon it. These figures were generally carved with the tongues protruding two or three inches, to express, according to New Zealand custom, derision of their enemies. The sails were triangular, and made of the light raupo-rushes. The canoes are steered by a paddle, and can sail very close to the wind.

These canoes having brought together parties who had for some time been separated, the usual salutation of rubbing noses took place. Food was then provided. A round hole was made in the ground, into which a layer of stones was put; then fire, and upon the fire a covering of stones. When the oven was

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sufficiently heated, the embers were taken out, green leaves laid on the stones, then potatoes, and on the top of them the meat they desired to cook. A small quantity of water was now thrown on, to create steam; more leaves were added and placed on the meat, and the whole covered over with a layer of earth, to prevent the escape of the steam. Food cooked in this manner I understand is most excellent, and any quantity can be made ready at the same time. The process, however, takes a good deal of time and trouble, and iron pots are now generally adopted. When the food was cooked, it was served up in small baskets, made of the flax leaves.

7th. --Having had a good deal of intercourse with natives since my arrival in New Zealand, and being very anxious to obtain a correct knowledge of their character, I came to the conclusion, from what I heard and saw of them, that their intellectual capacity is of a high order. Many of them have fine intelligent countenances, with the expansive forehead of a philosopher. The shortest intercourse with them is quite sufficient to satisfy any one that he is dealing with minds in no degree inferior to his own, and that knowledge only is wanting to enable them to become formidable rivals in mental attaintments. They are admirable speakers: their manner is very animated, and full of natural and appropriate gesture. Speech-making is their favourite amusement, and forms the regular social entertainment. On occasions of a ceremonious meeting, I was told, their behaviour would bear a very favourable comparison with the best conducted meetings in civilized countries. A New Zealand audience listens to the speaker with the utmost attention; nor is there any chance of his meeting with interruption; on the contrary, he will be listened to in the most profound silence, so long as he may continue to address them. To make up for the want of a platform which obtains for our speakers the better attention of the audience, the New Zealand orator secures an opening in the assembly, so as to permit him to advance and retreat for the space of 10 or 12 yards. A sentence is delivered while he advances, ample room being thus given for all the energy and effect

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which the united powers of mind and muscular exertion can accomplish; and when he retreats he finds time to arrange bis thoughts, as well as to obtain a temporary rest for his muscles. In this way they continue alternately advancing and retreating until they have exhausted their ideas. When their speech is of much importance, every sentence is repeated. In such exhibitions they find their chief pleasure; but on ordinary occasions they are continually talking with each other, showing that their pleasures are evidently of an intellectual character. 2

8th. --Had a conversation with John Hobbs, an intelligent New Zealander, about 30 years of age. He belonged originally to the Ngatimaniapopo tribe, Kawhia, but was taken captive in war by a Waikato Chief. He subsequently became connected with Tamati Waka, (Thomas Walker,) the hero of Hokianga, and ally of the British troops in the war with Heki and Kawiti, in 1845 and 1846. John greatly distinguished himself during the campaign, and became a great favourite among the officers, and with His Excellency the Governor. He was the only man who volunteered to join the troops in a desperate attack upon Heki's Pa; and was the instrument of saving the troops on one occasion when Kawiti had left his fortification, and formed an ambush on the outskirts of the forest. John discovered the hiding-place, gave timely warning, and to him our troops ascribe their escape from a surprise that might have cost them much loss of life. His conduct induced His Excellency to bring him to Auckland, where he has resided since the termination of the war, employed as a messenger in the Native Secretary's Office, and living in a house provided for him by the Government. He is a member of the Wesleyan church, and a regular attendant on the means of grace.

The following conversation took place between John and myself, my valued friend, Mr Buddle kindly interpreting.

"How long have you been a Christian?"

"My first believing was like children playing. I was in

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ignorance. I did not believe straight. It was when Mr. Turner lived amongst us."

"When did you then really believe, and gain true religion?"

"It is twelve years ago, -when my friend and companion Isaacs died. As he was dying, he said to us, 'Be strong, and believe, after I am gone.' We were all assembled to see him die, --all the Chiefs and people: and I ventured to ask, 'Who will lift up this word, and make it straight?' Repo, a Chief, said, 'It will all end; and when Isaac is gone, we shall have no more of this work.' So said all. But though I was the least and alone, I said, 'This word shall be made straight by me.' I then became decided for God, and made a true oath that I would serve him. 'The Chiefs and others told me I should not be true; but I vowed to God, and told them I would there and then give up all my sins, --all that I had loved in the world, and all that was wrong, I would cast off at once, and give myself to the Lord. So I did. They called to me, 'Be true then.' I told them that I would be true till I died; and I went to Mr. Hobbs and told him, then to Mr. Woon and told him, and we had much talk about it, and they became my friends. After this I never joined in the native wars or customs. I was in the late wars against Heki, but I said that was a straight war. He had shed the blood of the innocent, and I saw it to be right to join the Europeans against him. My heart was light all the time I was engaged. I did not feel any darkness or fear. When the war ended, the Governor wished me to come to Auckland, and enter the mounted police; but I did not like this, and said, 'It is bad work. Do you wish me to be ruined?' He said it was good work, and I must engage in it. I told him I could not obey his word in this thing, but would ask my Ministers about it. To my own thoughts it was bad for the spirit, and I had no mind to it."

"I shall be glad to know that you now feel the love of God in your heart."

"I always have his fear before me. While I now speak to you of these things, it is with fear. Not that I am afraid of you, but I fear God."

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"Yes, you fear God; but do you enjoy his love in your heart? It is that I wish to know."

"Is it that you ask? Then here it is," (laying his hand upon his heart,) "I feel it here. Whence came these fruits I have told you about? They spring from the love of God. The work of the Spirit is here. He makes me fear, --he makes me watch, --he makes me pray, --he guides and saves me. When sin appears, and I am in danger, he makes me startle. When I was fighting in the straight war, he kept me in peace, I did not fear."

"Do you think the people will fight again?"

"My ears sometimes hear their talk, and some of them say they will, if there should be a cause. The men that believe true will not fight; but the men who have only the shadow of religion, and the men who are still in the Maori state, will fight if they be offended."

"Are there many who, in your judgment, have only the shadow?"

"Many. Some among the Englanders, (members of the Church of England,) many among the Pikopos, (Papists,) and some among ourselves."

"The religion of Jesus teaches us to do good to others; what are you doing?"

"Three times the thought has come to my heart to return to the North, that I might teach my people, as I formerly did; but the Governor would not consent to my going, and I have listened to the mouth of man, and remain here."

"I did not refer to your leaving this place, but wished to know what you are doing here."

"I do some work. I carry some talk to my countrymen who sit about the town. I reprove their wickedness, and invite them to chapel. I preach to them, but they won't regard me. They are not good to listen to me. They say mine is not pakeha mouth, but only a Maori mouth, like their own, and they won't attend to me."

"Be faithful to the end, and we shall meet in heaven."

"Great is this your word. I intend to be true till I die.

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Many of my friends who began with me have gone back. They have turned aside one after another, but I hope to be true, and meet you in heaven."

"If you have any word to send to the friends in England who sent the Gospel, I shall be glad to take it."

"You have spoken straight. Tell them they have saved New Zealand by sending the Ministers of the Gospel. When they came, we were eating one another. It was love to us that made them send us Ministers; and now when men die we bury them, and eat human flesh no longer. They have prayed for us too. It is the power of their prayers that has made us live. They are strong to pray for the dark people, and God has heard their prayer for us. This is my word to you and them."

9th. --Having been detained by adverse winds, I preached twice to-day in Auckland, to overflowing congregations, and if I might credit statements made, it would appear that my detention, was rendered a special blessing to several persons. To God be all the glory!

In leaving New Zealand, I could not but deeply regret, that a blessed and extensive work of God, the reward of many labours, sufferings, and prayers, should have been marred by the hand of man, which sought to mould it after the rigid and uncomely image of Tractarianism. Previously to the arrival of the Bishop in New Zealand, the Missionaries of the Episcopal Church, and those of the Wesleyan Body, had laboured together in harmony; and although they had prosecuted their work separately, each in his own communion, and in accordance with those distinctions of internal arrangement which were therein to be observed, yet it had been a separation of love, --and they were united in object, in affection, in sympathy. God had greatly honoured this Christian oneness, in the rapid spread of the Gospel, and in the recovery of multitudes of people from darkness, superstition, and death. When the baptized natives of the Wesleyan community removed to the district of a Church Missionary, they became members of that Minister's communion, the original claim upon their membership having

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been resigned for the sake of the general principle of noninterference, and so vice versa on the part of the Church brethren. On the arrival of the Bishop, however, this state of things was interrupted. Whilst travelling on the coast, he astonished the natives, with (to them) unheard of assertions, that the Wesleyans were a "crooked branch," a "fallen people," and that they had no "Scriptural Ministers." That they were "schismatics," their "ordination invalid," and their baptisms at most the "acts of laymen." One of the Bishop's Missionaries re-baptized several parties previously baptized by Wesleyan Missionaries, marking them with the "sign of the cross," and had thereupon admitted them to partake of the Lord's Supper, seeing that "now their baptism was complete." The Missionaries in a letter to the Bishop complained of this, but no remedy was provided against its repetition, as the offending individual continued the practice. Disastrous results followed. The Bishop found the natives generally settled down into a state of domestic peace, family feuds were ended, and parents and children worshipped God together, according to their limited knowledge. Perhaps one part of the family had been baptized into the Episcopalian, another into the Wesleyan church. The Bishop appeared amongst them, telling them that they must no longer worship together, but separately; that the teachers of the one party were no longer to be allowed to instruct the other; that they were a distinct communion, and that all the distinctions of the Church were to be rigorously observed. And what was the effect? Why the Scripture was literally fulfilled, that "a man's foes shall be they of his own household;" and the fearful spectacle was seen of father and son, mother and daughter, hating and opposing each other. In some cases they divided themselves into separate pas; in other cases into separate divisions of the same pa; and in one village, at least, had the party spirit risen so high between near kinsmen, that one of them had erected a fence across the Kainga, and lined it thickly with fern, not as a breakwind or shelter, but, as he told one of our Missionaries, "that the one party might not be able even to look upon the other." The

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Bishop would doubtless disapprove of this, and every such thing, but such is the natural effect of an exclusive religion upon an uninstructed mind. If such be the injurious tendency of high-church principles upon the domestic and civil interests of the natives, it is very evident that it will exert no better influence on their religious feelings. If it be injurious to them as families and tribes, it must be equally injurious to them as men and as Christians; and so it has been found.

In April 1844, the Rev. H. H. Turton, one of our Missionaries, addressing the Bishop on the subject, said, "It is but three weeks ago since I accompanied the Rev. J. Whiteley to Waimati, and so intemperate were the proceedings of some of your Lordship's disciples at Wareatea against that devoted and successful Minister of the Saviour, that an unhappy collision had well-nigh taken place. Peelings of no ambiguous character were perceived to arise in the breasts of a few Waikatos that attended us, as they stood gazing in astonishment; and but for the timely precaution of my friend, who ordered them to leave the village, and proceed on their journey, there is no knowing what the result might have been: and yet these were natives, most of whom were returned from slavery through the kind interposition of the very man whom they were now so grossly insulting, and who, but for him, would have been in slavery still. They had the confidence to plead your Lordship's personal instructions, as an excuse for their conduct. But of course, whatever those directions may have been, they must have exceeded them on the present occasion. But if your Lordship chooses to lay the foundation of an intolerant exclusiveness in the minds of uninstructed men, you need not be surprised at any excesses of conduct into which they may run; or at any events, however fatal, or however distant, in which such principles may terminate. Coming from a station in Waikato, where all was peace and comparative prosperity and encouragement, great indeed were my surprise and grief on my arrival here, to find the people involved in party contentiens, as to mere forms and opinions. Instead of meeting me with inquiries as to the great doctrines and blessings of the Gospel,

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the time of both Ministers and people is lavishly wasted away with useless discussions on matters of mere ecclesiastic arrangement. The spirit of the Gospel has evaporated in the form, and the mind perversely surrendered to the influence of foolish questions and genealogies, and contentions which are unprofitable and vain. And as to the Church party, it is lamentable to behold the pride and presumption which they evince. On the journey just alluded to, Mr. Whiteley was forbidden to preach at Warea, the natives declaring that your Lordship had so ordered it, and that they dare not transgress, and so a scene was presented at once ludicrous and disgraceful, --of two Missionaries found seated on the ground, whilst an ignorant Maori lad stood up in triumph to deliver himself of a load of most egregious nonsense. And when in the morning we called upon the natives to prayers in our own sleeping house, they forthwith left the place, rang their own bell out of mere opposition, engaged in their own worship, and left but three to listen to the 'tale of the Saviour's cross.' At Wareatea we were grossly mocked whilst in the attitude of prayer. My Lord, I feel perfectly indignant when I think of the alleged cause of this conduct. Here is an old Missionary of eleven years' standing, through whose moral influence and single intervention great and contending tribes have more than once laid down their arms, and become reconciled; through whose interposition chiefly, the Waikato wars have been ended, and Teranaki re-peopled, and the European settlement of New Plymouth been saved on more occasions than one from the hostile visits of the exasperated Ngatimaniapoto tribe; --I say, here is that very man forbidden by your Lordship's alleged directions to exercise his commission in a village which owes its erection to him, and to natives who, under God, even owe their present existence to him. In the meantime the natives are thus debarred from all means of European instruction, save what they may imperfectly derive from the quarterly and half-yearly visits of Church Ministers, who as yet are unable to address them in their own language, so that they are rather to be held in the bondage of ignorance than permitted to hear the Gospel as delivered

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from the lips of a Wesleyan Minister, and that too in his own district." 3

As it is much more agreeable to praise than to blame, I mention these things with much reluctance and sorrow; and should not have referred to them, had the Bishop become less intolerant in his views, or expressed any regret for proceedings so uncharitable in their nature and disastrous in their results; but it appears on legitimate evidence that such reasons for silence do not exist. This I record with most unaffected, and deep regret; especially as in other respects there is so much in his Lordship to admire.

But notwithstanding this opposition, Methodism in the land is a great fact, an important reality, and that it has effected extensive benefit, even its enemies admit. Its influence for good is much wider than its statistics would indicate. Many who have heard its Missionaries, and felt the word to be the power of God unto their salvation, have from various causes gone through the land; and, like the disciples of the Pentecost, have told of the great things the Lord has done for them. Their simple word has been with power, --inquiry has been excited, consciences awakened, and many sinners made the partakers of saving grace. By this humble instrumentality congregations have been collected, family worship established, and houses of prayer erected, in several parts of the country, previously to their being visited by any European Missionary. Had the Wesleyans availed themselves of these interesting fruits of their labours, their churches numerically would have been much larger; but they acted upon the principle of non-interference with the operations of the Church, and left certain localities to be occupied by the Missionaries of that body, according to an arrangement entered into by the parent Committees of the Church and Wesleyan Missionary Societies, and thus lost many people legitimately belonging to them, and abstained from entering upon some populous and inviting fields of labour. The Bishop having practically disregarded this arrangement of the two Societies, it ought to become a serious question with the

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Wesleyan Missionary Committee whether they should not now send men to localities from which they have hitherto kept aloof, in support of a good principle, that they may witness for spiritual religion, and endeavour to save the poor natives from the direful influence of a semi-Popery.

Our Missionaries who live in the "bush" have many privations; and, shut out as they are from nearly all European society, they could not be otherwise than unhappy, did they not feel themselves in the path of duty. Nor is their life one of idleness and ease; the impress of premature old age which many a countenance exhibited, greatly affected me, and told of the labours and sufferings of a New Zealand bush Missionary, in a manner not to be mistaken, nor yet to be forgotten. Their reward is on high.

New Zealand, doubtless designed to become a populous and great country, consists of two large islands, and a smaller one situated to the south-east of New South Wales. The northern island is separated from the middle island by Cook's Straits; and the latter from the southern island by Foveaux Straits. The area of the whole being 86,000 square miles, is about equal to that of England, Scotland, and Wales. The climate of the northern island much resembles that of England; it is, however, milder and more humid, but, on the whole, highly favourable to health. The middle and southern islands are somewhat colder. The country, in its natural state, is covered with ferns, brushwood, and timber, but possesses much rich soil, and is likely to become the granary of the Southern World. It possesses copper and other minerals.

On the 5th of February, 1840, it was proposed, at a great meeting held at the Waitangi, that the rights and powers of sovereignty over the whole of New Zealand islands should be ceded to Her Majesty the Queen of England. This proposition, so novel and startling, elicited determined and violent opposition. The speeches of the opposers were clever and impressive; and Her Majesty's Representative began to fear for the result; when, behold, Tamati Waka stepped forward. He had been instructed, gained, and baptized by the Wesleyan

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Missionaries; and now, in a strain of natural and powerful eloquence that surprised the Europeans, he subdued the opposition, and removed the unfavourable intentions of the previous speakers. Addressing his countrymen first, he called upon them to remember the degraded position in which they had formerly been, and how much their character had become exalted by their intercourse with Europeans. He reminded them that they could not govern themselves without frequent wars and bloodshed; and he advised them to receive the British as their rulers, and to place confidence in their promises. Having thus done his duty to his countrymen, the noble Chief next turned to the Queen's representative, on whose gratitude he had established such claims, and, appealing to him as a witness of what had passed, said, "You must now be our father. You must not allow us to be enslaved. You must preserve our customs, and never permit our lands to be wrested from us." The die was cast. New Zealand became a portion of the British Empire. Unconquered, without bloodshed, it was freely and nobly ceded; a home for unborn millions, where abundance reigns, where industry must always be rewarded, and where health is said to prevail to a greater degree than in any known part of the world. A gentleman, occupying a high official position, speaking of this Waitangi Act, says, "Not to the Wesleyan Missionaries alone was this triumph to be attributed: there were Missionaries of other Denominations, especially those of the Church of England Mission, in the country; and it was by the joint efforts of these Missionaries that there was achieved a triumph unsurpassed in history, --necessarily belonging to an advanced state of Christianity, --in itself wonderful, in its promises for the future full of hope, and in its very nature stable, certain, and progressive." The European population, comprised in the several settlements of the ceded country, is about 26,000 persons, and will no doubt ere long be greatly augmented. The productiveness of New Zealand, and the salubrity of its climate, are becoming more generally known and appreciated, and will attract many to its shores from Australia, as well as from the mother-country.

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Although the colonization of New Zealand has for the present seriously interfered with the spiritual progress of the Mission to the natives, yet amongst the colonists there are many estimable men, whose influence is favourable to Missionary operations; that of His Excellency the Governor, Sir George Grey, is especially so, and has in various ways been highly beneficial. Several Europeans are worthy members of our own church; possessed of the same liberal spirit which I witnessed and so much admired in Australia, and are very anxious that the Mission-churches in New Zealand should become self-supporting, and thereby relieve the parent Society, whose kind and liberal assistance they fully appreciate and gratefully acknowledge.

10th. --Early this morning I left my kind friends Mr. and Mrs. Lawry, who had entertained me with genuine hospitality. During my brief sojourn in Auckland I had met with the greatest respect and kindness, and felt not a little on parting with numerous friends, under a deep conviction that our next meeting would be in eternity. I committed them to God, went on board the "John Wesley," and sailed for the Friendly Islands.