1814-1853 - The Missionary Register [Sections relating to New Zealand.] - 1847 - Church Missionary Society, p 351-361

After Morning Prayers 30 men and women remained for School. I am glad to find that this continues to be the daily practice, for it is now the only exception, so far as I know, to what was once in all the Schools a general rule. The class of women which I took read exceedingly well in the New Testament, and answered the questions with great readiness and propriety. I afterward examined six new Candidates for the Lord's Supper: I shall feel satisfied in admitting five of them as Communicants, but the other must receive further instruction. It is pleasing to find, that of the number who have forsaken the assembling of themselves together one only has ever been a Communicant. Most of the cases have had their foundation in the revived heathen custom of tattooing. In the afternoon I administered the Sacrament to 20 Natives, and during the Evening Service baptized an infant.

Oct. 16 --This morning there were thirty at School; and most of them, as part of their morning exercise, were engaged with sums in multiplication, which they did with tolerable accuracy: the multiplier consisted of three figures. I left for Matamata.

Oct. 17 --At Matamata I addressed 150 at Service, and visited a sick Native, a Candidate for Baptism: his examination was satisfactory, manifesting repentance toward God, and faith toward our Lord Jesus Christ.

Oct. 18 --I baptized the man mentioned yesterday, examined three new Candidates for the Lord's Supper, and visited sick Natives in the woods and at the Pa. The Native Teachers are sadly negligent in their duty of visiting the sick. I took occasion to allude to the circumstance in the Evening Service, choosing as my text James i. 27. In the evening Zechariah and William arrived from the Toa, a walk of twenty miles, in order to partake of the Sacrament to-morrow.

Oct. 19: Lord's-day --Nearly 400 were at Service in the Morning, 72 in the Afternoon Schools, and 250 at Service in the Evening. I administered the Sacrament of the Lord's Supper to 30, and in the Evening Service baptized six infants. Between the Services I had a long conversation with Enoka. Three years ago he committed adultery, and since that period has not attended Public Worship, although he does not appear to have neglected private prayer and reading the Scriptures. He seems to be truly penitent, but has been unwilling to join the Church again, considering that he had committed the sin against the Holy Ghost. I endeavoured to shew him that he had not been guilty of the unpardonable sin, and he appeared in a measure to be satisfied with the explanation. He then referred to Heb. vi. 4-6, and x. 26, 27, which have weighed heavily upon his mind, but which, in his present state, I trust are not applicable to him. On parting, he promised to attend Service again, and I had the pleasure in the evening of baptizing his child, which he had withheld because, as he observed to me, "You would object to baptize the children of a Heathen, and I felt that I was one." He is, I trust, a brand plucked out of the fire.

Nov. 16, 1845: Lord's Day --I preached this morning to an attentive Congregation of 200, and afterward administered the Lord's Supper to 40. Many were kept

back on the charge of being possessed of some of the property stolen at the sacking of Kororarika. In the afternoon a large School assembled from different places, after which I held the English Service.

Nov. 17 --With Mr. Chapman I proceeded to Rotokakaihi, where the Natives have built a very neat Chapel. I addressed them at Evening Service.

Nov. 18 --The good old custom of holding daily School is still kept up at this place. The children's class was particularly interesting.

The Chapel--the first I have seen deserving the name since I left Rotokakaihi --is an excellent building, forty feet by twenty-five; the floor neatly covered throughout with flax mats.

Nov. 28 --Thirty Natives attended Morning Service, and twenty remained to School. The class which I took consisted of ten, all of whom read in the Testament, and answered, with much correctness, the questions which I put to them on the chapter. During the day several small parties arrived to be present at the Services next Lord's Day, and kept me in constant conversation.

Nov. 29 --During the Morning Service I married three couples. We were at first at a loss for rings; but the difficulty was soon overcome by one of the Natives proposing to cut them from the muzzle of a small fowling-piece, a work which they succeeded in performing with an old saw-file, and in the space of an hour brought me three very respectable-looking rings. In the afternoon I examined the Candidates for the Lord's Supper.

Nov. 30: Lord's Day --There were 70 at Service this morning--a small number, yet the largest Congregation I have seen since I left Rotorua. I administered the Sacrament of the Lord's Supper to nine. The two Schools which I afterward attended embraced nearly all the Congregation. At the Adult School I mustered forty-seven, half of whom could read the Testament, and answered in a pleasing manner the questions which I proposed to them.

The ability to write is of great use to the New Zealanders. I have been much amused at the various notices which we have read at different places during our journey. They are for the most part written with charcoal on the trunks of trees, the bark being first stripped off; but sometimes a flat post is inserted in the ground, and daubed with red ochre, the writing being in black letters. At the door of the hut where my men are resting for the night, travellers are informed that the mat left there is for a Chief named Ahuriri, and are requested not to steal it--a notice which in more civilized countries than New Zealand would not, in all probability, have been so strictly attended to as it has been here. I may also notice, as another use to which their writing is applied, that in the verandah of some houses is carved, in Roman letters, the salutation of the country--a welcome to visitors.

A Congregation of seventy assembled at Evening Service: they were very orderly and attentive. Their Chapel, forty-two feet by thirty, is a beautiful specimen of native workmanship.

Dec. 6 --After Morning Service, at which I addressed the Natives, I held a School for two hours: twenty-seven attended. The class that I took consisted of fifteen, all of whom read in the Testament and passed a tolerably good examination. In the afternoon I examined a class of Baptismal Candidates, and in the evening, after addressing the Natives at Evening Service, took a class of Candidates for the Lord's Supper.

Dec. 7, 1845: Lord's Day --There were ninety present at the Morning Service, and I administered the Sacrament to fourteen. I afterward attended School: sixty were present; but only one-third could read the Testament.

Dec. 8 --I walked to Oputao--nineteen miles of hilly woodland. The Chapel, thirty-five feet by twenty-one, is a respectable building, but not equal to that of Ahikeriru. During the Evening Service I baptized eighteen children and addressed the Natives: eighty persons were present, and were very attentive, although the Service was necessarily long.

Dec. 9 --After Morning Service I examined the Candidates for Baptism, and during the Evening Service baptized 11 adults and 3 children. The Candidates, though

dressed in native style, looked very interesting as well as imposing; their kaitaka (bordered) mats, surmounted by dog-skin mats, and their heads gracefully decorated with feathers, strangely yet pleasingly blending with looks of love, and anxiety, and reverence, which told as powerfully as words could have done that they felt the importance of the Sacrament they were about to receive, as well as the obligations to which it bound them. On leaving the Chapel, the newly-baptized Natives formed a row, the Congregation, as they passed, giving them the right hand of fellowship, while the Heathen and Roman Catholics, from Te Kape, testified their love in an equally characteristic way by firing off their guns.

Dec. 10 --I proceeded to Te Waiiti, having heard that an old woman resided there, who had for some years been desiring Baptism, but was unable either to walk or be carried to the places where I have held Baptisms in this District. Although the place was never before visited by a Missionary, I found three Candidates for Baptism, with whose examination I had much reason to be satisfied. The old woman was any thing but pleasing in appearance--dirty, humpbacked, and blind with one eye: she was also very reserved, and a rapid movement of the muscles of the face shewed that she was very nervous. After a short time, however, I engaged her in conversation; and was equally surprised and delighted to find that she knew the Church Catechism, could read the Testament well, and was acquainted with the leading doctrines of Christianity. She has occasionally been visited by a Native Teacher, but never by an European; yet the Great Teacher had evidently been with her in her deep seclusion, casting light upon the path which leads to immortality.

In the evening, 50 Natives assembled from their fastnesses, with whom I held. Service, baptizing the 3 adults and 8 children, and addressing them as usual.

Dec. 11 --After a day's hard walking we reached Toreatai, in the Maunga Powatu District. Forty-five Natives assembled to Evening Service, and I afterward devoted my time to the examination of two old men, who had for years attended Public Worship, but had not before had an opportunity of being baptized. There was an apparent earnestness and sincerity about them which made me resolve upon their admission into the Church.

Dec. 12 --At Morning Service I baptized the 2 adults and 7 children, and then left for Omaruteane.

Dec. 13 --I reached Omaruteane early this morning, and spent five hours in examining various classes of Baptismal Candidates, many of whom had been for several years on the list of Catechumens. At night I had an attentive Congregation of 100 Natives.

Dec. 14: Lord's Day --In the morning 130 assembled for Divine Worship. I baptized 21 adults, and administered the Lord's Supper to 22. The School in the afternoon consisted of 80 persons, and of the adults nearly 40 could read the Testament.

The greater part of the Natives in the Pa are Roman Catholics; but they treated us with much civility. At night they assembled for Service. Whether Fenelon was able, by the subtile distinctions of latria and dulia, to steer clear of Idolatry I know not; but sure I am that the New Zealanders are perfectly incapable of entering into these distinctions, and that the worship which they are taught by their blind guides to offer daily unto Mary is rank unmixed Idolatry.

Dec. 18 --At Ihooteata I baptized a well-instructed Chief, residing at Tauwaremanuka, of which place he is the Teacher.

Dec. 19 --After Service we proceeded to the Missionary Station of Opotiki, which is at a sadly inconvenient distance from the Pa, whither I went with Mr. Wilson to hold the Evening Service. The Chapel, which was erected by the Natives principally at their own cost, is an excellent building. The Roman-Catholic Priests are doing much mischief here, enticing the native children from Mr. Wilson's School by bribes of clothing.

Dec. 20 --I attended the Morning School at the Pa, 40 children being present, and devoted the afternoon to an examination of the Candidates for Baptism and the Lord's Supper.

Dec. 21: Lord's Day --I had an attentive Congregation of 300. In the morning and evening I preached in Native, and at the Afternoon Service in English. I administered the Lord's Supper to 54 Natives, and baptized 6 adults and 19 children.

Dec. 24 --At Tunapahore, this evening, the Congregation consisted of 80 persons. I was afterward engaged in examining Candidates for Baptism and the Lord's Supper.

Dec. 25: Christmas Day --There were 156 at Service this morning. I baptized four adults, and administered the Lord's Supper to five. School was attended by 120. I took the class of children, and found them deplorably ignorant. It is an affecting thought that the adults, among whom we are labouring, are yearly passing away, while the children, although baptized in numbers, are so sadly neglected by their parents, as it regards any religious instruction, that they are growing up in practical Heathenism. What will the end of these things be unless Schools, worthy of the name, be extensively founded among them?

Dec. 28: Lord's Day --At Wakatane this morning I had an interesting Congregation of 250, and baptized four adults, and administered the Lord's Supper to 34. In the afternoon I took a class at School, where we had a goodly assemblage of 200.

Dec. 30 --During Service at Otamarakau I administered the Lord's Supper to ten adults. I then left for Maketu, where, after holding Afternoon Service, I was occupied in examining a class of Baptismal Candidates. Only one passed; but her examination was highly satisfactory. She had for a long time enjoyed the benefit of the Rev. O. Hadfield's instruction in Cook's Straits.

In saying so much, I wish to be distinctly understood as simply stating facts. I have too much to be thankful for to complain. A stream of mercy hath followed us; the high honour hath been laid upon us of building Infant Churches in this wide District; and my prayer now is, that these may not be allowed to fall into decay through lack of that daily service which my failing strength is unable to give.

My own head Teacher is now finishing a house, 24 feet by 16, as a pattern to all. It has one general sitting-room, with a well-built chimney in it, and the other end of the house is divided into two bedrooms.

May 15, 1845 --After a most toilsome journey, through a strip of the immense forest of this part of the island, we reached an open plain thoroughly enclosed by high hills. This plain is about seven miles long and one broad, and has a beautiful stream running in serpentine form through it. At the lower end of this valley stands the Pa of Ahikeriru, quiet and unobtrusive in its appearance, and highly characteristic with all that surrounded it. Here we received a most hearty welcome: a feast had been prepared for us, and was served up immediately upon our arrival. It was dark before our meal was finished. We had to assemble almost in the dark, as the candle which I lighted, and their lard lamp, but dimly disclosed the walls, &c. of their new, large, half-finished Chapel. As almost all of this Pa call themselves Warekura (Christians), we assembled to the number of about 60. It was refreshing to one's spirit to find a handsome Place of Worship in so lonely a place, and to see them using their utmost skill in ornamenting the House of God. I gave them every encouragement, and promised them windows suitable to the goodness of the building.

Nov. 18 --Archdeacon Brown, having visited our Station, proceeded on his journey, and we visited together the ruins of the Chapel at Ruakeria, the principal Christian Pa of Tarawera. Nothing could exceed the sorrow shewn by the Natives. They had worked hard during the whole of their leisure time for twelve months, and its finish did them the highest credit.

Dec. 1 --I visited Ruakeria, and had much conversation with the people relative to commencing a new Chapel. Their hearts were evidently quite broken down. One thing was much against them: they had only planted about half their usual quantity of food, having given up so much of their time to finish their Chapel. Our conference ended by my consenting to saw the timber for a new one if they would begin again with their whole hearts, to which they cheerfully consented. They then told me that they had anticipated my "shewing love toward them," and that they had already nearly squared out a new ridge-pole, 50 feet long by 14 inches square, which they would all work hard to finish and fetch home to-morrow.

Dec. 2 --I went to Ruakeria, and found all hands hard at work rolling the new ridge-pole up to the site for the new Chapel. The former Chapel was burnt down on Lord's Day the 16th of November, and on Tuesday the 2d of December the

Natives had placed on the site of the new one the new ridge-pole, a piece of neatly-squared timber 50 feet long by 14 inches square. This looks like being in earnest. I gave them every encouragement in my power. It is not much of the positive we have to cheer us; but now and then our Heavenly Father throws a cheering ray across our path, and bids us press forward.

June 5 -- Our principal Chief, Korokai, called for me this morning, in his canoe, to go with him to the adjoining lake, the foolish people there having stopped the path for towing canoes out to the sea-side, and built a strong Pa across it--a month's constant hard labour, at least. It seems that a burial-place lay near this path, and that it had been robbed of the axe of a Chief who had been buried there; Korokai's people being suspected as the thieves. It was therefore necessary to shew anger and revenge, which this stopping up of the road did effectually, for it put a great many to serious inconvenience, and especially some of the old man's party, who therefore declared, that either the path should be made noa (common) or they would attack the Pa built across it To avert this alternative I was requested to accompany my old friend, to try whether the opposite party could be induced to give way, they having declared five months to be the period of this judicial highway blockade. We first rowed to a neighbouring Pa, where much korerorero (speechifying) ensued, and some respectable eating. We remained during the night, and after breakfast crossed over the lake to another Pa. Here also we remained until the morning, when we rowed down the lake and landed at the Pa whither our visit was directed, amid loud cries of "Come hither! come hither!" the usual native salutation. Seated outside, facing those whom we came to visit, the old man and his friends remained a long time in silence, as did the other party also. At length, a fiery young man suddenly made his appearance from the inside, wildly crying out, as he rushed forward, "Welcome hither! Yes, it's very well to come but as to your coming hither to alter our determination, never!" A Chief on our side then arose, and wished to know how matters were to be conducted in these days if highways were to be stopped up, and an end thus put to their getting their canoes out. This was answered by another fiery man, whose language was very insulting, telling them that there was nothing to hinder them from towing their canoes but the fences of their Pa. This caused the old man's son to jump up, who, in a most animated manner, replied, that there were fences, and there was a ditch; but, before he would submit to the degradation of being forbidden the use of a road which had been the common property of all so long that no one knew when it was not a road, he would die in the face of one and be buried in the other. The old man was warmed by this, and, rising, he told them to remember that he was a man of peace; that, peace being his object, he had not come alone, but had brought the Missionary, always a man of peace; and he hoped they would relax in their determination. He knew the minds of his own people; but to suppose that they would wait five months was ridiculous. I followed, and said, among other things, "Why stop up a common road? We, in our country, do all we can to make roads, because merchandize is only valuable when it can be brought to market." An angry man here jumped up, in a great passion, and asked me what peace and merchandize had to do with the insult offered to them by stealing the axe from their sacred place. Korokai replied, warmly, that it had very much to do with it. There were very many hundreds who required the use of this road, and his people, in particular, just now; and that therefore, if they did not listen quietly, and take away the "tapu" of the road, lives would be sacrificed.

This ended the regular part of the debate, and it was eventually intimated that the five months would be shortened to five weeks, which seemed to be tolerably satisfactory to both parties.

Parties are still arriving, and Chiefs making their mutual recognitions and speeches all day. All is bustle and ani-

mation. Heaps of raw food and pork are prepared for the different Tribes, and presented as they arrive. I held Evening Prayers, and about 400 attended. All is quietness; and Hikairo attending to every body--no one overlooked--nothing omitted.

July 19, 1845 --This was indeed a noisy, busy day: the place was literally crammed. There was speechifying in all directions-- relatives crying -- dogs barking -- pigs squeaking--men bawling--and all hurrying here and there. There was more than the bustle of a country fair; but no gaming, no drinking, no swearing, and the Evening Prayer-bell drew the greater part together, and all was hushed to peace.

July 20: Lord's Day --A peaceful Sabbath-like morning: little more than a quiet hum to be heard. Food had been prepared for dressing, the wood split, and every thing done yesterday that could prevent an infringement upon the sacredness of the Lord's Day. After Morning Prayers, at which about 400 were present, I held school in classes. It was a pleasing sight to see all assembled, young and old, and engaged according to their several ability. I gathered in a ring several heathen old Chiefs and women, and laboured hard to teach them the first Psalm, the whole meaning of which they seemed fully to understand. Every one seemed to be interested, and, as the day was remarkably fine, all was in unison. Having Natives from so many distinct places, the number of readers in the Testament was great: the first class numbered about 70. The Catechisms having been gone through, and the other school duties finished, all in a quiet manner returned to their various locations. Evening Service was held by one of the Teachers, I being too poorly to attend myself. Several of the Teachers gathered in and around the door of my tent, and we spent the evening in serious conversation.

July 21 --Although visitors began to arrive last Wednesday, to-day is the very busy day, to-morrow being intended as the day of the Huihuinga. Prayers being finished, long and loud were the calls to pig-killing, food-scraping, wood-splitting, oven-lighting, and many et caeteras. The scene was animating in the extreme; all noise, cheerfulness, and motion, and Hikairo indeed Master of the Ceremonies. I counted about 60 pigs and 500 bushels of kumeras, beside potatoes, fish, pumpkins, &c. Amid all this, in a retired part of the Pa, the Chiefs were speechifying through the greater part of the day; peace, and their improvement, being the general topics.

July 22 --About 400 assembled to Morning Prayers, and a few words of exhortation; after which speeches followed, in which Hikairo took much interest, himself speaking for a considerable time-- all peace. The morning food being prepared and eaten, the bell rang for the grand Huihuinga. Soon all assembled in regular order, moved off to a piece of ground outside the Pa, previously cleared, and were then quietly ranged in classes. Of the Warekura we counted 429 adults and 196 children; and if to these we add the heathen party, there could not have been fewer than 800 fed from Wednesday to Tuesday with the greatest liberality. The first and second classes were examined in the Catechism and reading the Testament; both of which sections varied very much in the knowledge of the individuals composing the classes. The classes now formed in file, returned to the Pa, re-formed in ranks, sung a hymn, knelt down and offered up a short prayer, and were then dismissed, the greater number to arrange the distribution of the vast collection of food, now brought into one row, and the few to speechify. A couple of hours sufficed to divide out the food into heaps; when the respective Tribes were called, and divided into families, and the feast was considered at an end. All was peaceable, and as happy as absence from care and abundance of food could make them. Evening Prayers ended the day.

July 23 --Morning Prayers -- concluding speeches--parties dispersing in every direction. There is much cause for gratitude that so large a party should have met and separated without the least disturbance, giving their Teacher an opportunity of shewing them some of the blessings of Christianity.

Among many pointed remarks, the Heathen were requested to leave their guns, or to stay behind. They were told, "You have tried your ways long enough. Many times have you made peace; but only to be broken in a few months by murder. Let us try if we" --the Christian party-- "cannot make a peace, the root of which shall be the Word of God. This peace, so made, may stand: your peacemaking, never." The Heathen, however, who were few in number, determined to take their guns with them.

I had my tent pitched, intending to continue in close attendance on the peace-making party, they themselves having some fears. On my arrival, I found a very large display of food--pigs, kumera, potatoes, and fish. We mustered in front of the Pa, in which the visitors were joined by those of the Pa, so that we were not fewer than 500 in number. The Popish party, numbering about 50, remained at some distance, two Priests making all the display they could. Our 500 voices sung in loud chorus, and we had prayers. I then addressed them on peace, referring to God's peace as well as man's.

After Morning Prayers, the business of the day was opened by very animated speeches, in accordance with all that had been before expressed at Maungatapu, and peace was fully ratified. Thus have we seen the Southern war concluded--a war, probably equal in consequences, duration, and fierceness, to any native war remembered, where annihilation has not followed. I pray that the observation made at Maketu may be verified-- "Other 'peaces' made have been made in the strength of native ways: let this be made in the strength of the Wakapono" (belief--Christianity), "and then it will stand!"

Sept. 17 --Parties are gradually going off. Some few are still lingering for the tide to make--some chatting--some crying--some making speeches of "revived love." I returned to the Papa, thankful to have been permitted to see a day which we have years been using every means in our power to bring about. To God would we ascribe the praise!

Dec. 31 --The year has closed, and still finds us working, amid many discouragements and some well-grounded cause for hope, in our Master's vineyard. Looking at the promises, I trust the New-Zealand Missionary may cheerfully labour on, and that what thirty years have not fully accomplished, fifty may.

Twelve years ago I planted three young pear-trees, sent by the late Rev. S. Marsden from Sydney, in my garden at the Kerikeri. On their passage they had been carelessly thrown into the boat astern of the vessel, and exposed, during a winter voyage, to every thing likely to destroy them. So utterly miserable was their condition, on reaching the Kerikeri, that my fellow-labourer refused to plant them, considering them quite dead. I however received them, steeped them for two days and nights in the Kerikeri, and then planted them in a moist place by its side. They grew--they are still growing!

The year after I had planted them, I exchanged houses with my fellow-labourer there, and, on removing, removed my trees also. The next year I was ordered to Paihia, and my pear-trees accompanied me thither. I remained there twelve months; at the expiration of which period I commenced Missionary labours at Rotorua, and, embarking on board the "Columbine," again my trees became my travelling companions. On arriving at the Station, I planted them in a beautiful aspect, and soon their shoots and leaves appeared. Here they rested another year, when the Southern war drove us from our home; our premises, and the whole Settlement, being burnt to the ground. Some of my trees were destroyed; some stolen; but my pear-trees escaped, and for safety I removed them, with ourselves, to the island in the middle of the lake. They were permitted to rest quietly here for another year; at the close of which, a new site having been purchased for our Station, they were again transplanted to

where they now stand. This year one of them has a few pears on it--the first. The second tree bore a few blossoms, which soon perished; and the third has hitherto shewn me nothing but leaves. Yet the fruit upon the first gives me hope concerning the future bloom of the second; and the bloom of the second gives me hope concerning the leaves of the third. The first bloomed for two successive years without fruit--the third year bloom produced fruit.

See the vicissitudes of these trees. Were they once as dead? Have they been five times transplanted? Did they escape the ravages of war? and after a lapse of twelve years has only one of them borne fruit? The same wisdom which gave them such preserving qualities, and the human instrument to tend and watch over them, may yet produce the same result in each; the reward of patient perseverance and hope. Yes, my pear-trees have read me many a lesson. Not unfrequently, when my mind has been exercised, in the midst of this once entirely savage people, to its utmost stretch, I have silently retired to my orchard and communed with my inoffensive trees; traced them through all their states and stages, rejoiced in their growth, however slow, and returned to my difficult duties, fully impressed with the conviction that my paramount duty was still to labour in faith and patience in that vineyard in which it has pleased the Master to place me.

The Stations at Kaitotehe and Otawao I found in a peaceful and prosperous state; and I was not a little gratified to find, in more places than one, rising little Christian communities, where, a few years before, I had only met with few and careless worshippers. At Mr. Morgan's Station, in the immediate vicinity of the Chapel of the Roman-Catholic Priest, it was particularly gratifying, as an earnest of future success, to see the leading Chief of his party come, with a large number of his followers, to attend our Evening Service. That they will join us in the course of time I feel strongly inclined to hope. We have already baptized several of his former followers.

The present religious state of my District is as satisfactory as at any previous

period. In Manukau the improvement is considerable: almost all the lapsed [principally in consequence of the disturbances detailed below] have returned, and the attendance on Divine Service is as good as I could desire. Of some of our people I trust I may say with truth that they are more than porch worshippers. Their conduct is consistent, and their attendance on the Means of Grace steady.

The Ngatiteata built a fortification near the contested boundary; and the Ngatitamaoho came by night, and marked their boundary by digging away part of the cliff. This movement by night was an infringement of the native rules in such matters, and excited much displeasure among Ngatiteata. I was sleeping in a retired house, at a little distance from their Pa, and was roused before daylight, about four o'clock in the morning, by a violent hammering at the door. Starting out of sleep, I heard a man call, in a deep and excited voice, "Eneha! Eneha!" (Maunsell! Maunsell!) The very angry tone led me to infer that he had received some wrong from me, and was bursting in the door to seek satisfaction. On my asking what he wanted, he replied, "Come to prayers. The food is being cooked. We are off: Ngatitamaoho are come." After assembling and consultation, they proceeded to meet Ngatitamaoho, I at their head. We had not, however, gone far when they informed me that they had not had prayers. We therefore drew up on the slope of a rising ground, in number about 200. All laid down their guns and other weapons of war, wrapped around them whatever little covering they had happened to bring, joined reverently in singing the hymn and in the other parts of the Service, and listened attentively while I urged them to shew their faith this day by their works. Leaving them, I hastened on to the other party, and found there Mr. Buddle, a Wesleyan Missionary from Auckland. In a short time, Ngatiteata appeared along the ridge of the hill, and soon came close to the others. Without noticing my calls, they advanced steadily until their first rank touched the first rank of Ngatitamaoho. Mr. Buddle and I got, as well as we could, between them; and they, as soon as they reached, suddenly sat down. In that posture both parties remained, in dead silence, for about an hour, and we availed ourselves of the opportunity to urge peace. One or two Chiefs on each side then made a few remarks, and, having remained some time longer, both parties quietly separated. Thus this day of anxiety passed off, and all were loud in extolling the powers of the "rongo pai" (good news--the Gospel), to which we were indebted for the favourable issue of the meeting.

Still, however, there was a considerable soreness of feeling between the two parties, and they both built strong Pas, and summoned their allies. The fortifications were about a mile and a half from each other, and I found abundant employment in each of them. For some time all went on much to my satisfaction, and I had succeeded in inducing them to muster alternately at each other's Pa for Service. This was, on both sides, a considerable sacrifice of feeling, and promised to be attended with the best effects.

This has been a special time of trial for the Native Teachers. Some few have acted nobly; among whom was Stephen, from this District. When the battle commenced, he, with a party of Natives, were engaged in prayer. Broughton Te Rongo Poto, also, a Monitor of Ngatihini, from Kaitotehe, deserves much praise. He went with his people to the battle,

but took no musket, only his Testament, with him. The bullets fell fast about him, and he saw his own nephew shot: he ran to him, and commenced prayer for him on the battle-field. The poor young man died almost immediately. Philip, also, of Ngatipou, has behaved well. He would not carry a musket; and when some of his people were making boasting speeches, he said, "I shall now leave you: you will not listen to me." He left them; but in the time of their distress he again visited them, and, being related to Ngatitipa, did all he could to soften matters. On the other hand, some of the Teachers have sadly disgraced their profession.

In one of my visits to the defeated party I preached on the sufferings of Job, and observed, in the course of my sermon, that God loves an humble spirit. Immediately after the Service, William Ashwell, the head Chief, a man of noble spirit, and one of the best orators in Waikato, turned to his neighbour and observed, "So I see God likes an humble spirit: this is just what we do ourselves --we always like to see a person whose sharp points are broken off."

There is much hope that the late disorders in my neighbourhood are settled. The most critical time--that of planting potatoes--has now passed, and there has been no disturbance of the boundary question.