Marsden's Lieutenants

(Editor) John Rawson Elder

First published by Coulls Somerville Wilkie in 1934

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

Epub © 2013 Early New Zealand Books Collection

ISBN 978-1-927279-11-3

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MARSDEN'S LIEUTENANTS

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THE REV. THOMAS KENDALL, HONGI, AND WAIKATO.
From the painting by James Barry in the possession of the New Zealand Government.

MARSDEN'S
LIEUTENANTS

Edited by
JOHN RAWSON ELDER, M.A., D.Litt. (Abdn.)
Professor of History in the University of Otago, Dunedin, New Zealand. Formerly Lecturer in British History in the University of Aberdeen.

DUNEDIN: COULLS SOMERVILLE WILKIE, LTD. and A. H. REED for the OTAGO UNIVERSITY COUNCIL.
1934

Printed and Published for
the Otago University Council

BY

COULLS SOMERVILLE WILKIE, LTD.
AND A. H. REED - DUNEDIN, n.Z.

FIRST EDITION

All Rights Reserved

PRINTED IN NEW ZEALAND

[FOREWORD]

Foreword

The publication of Marsden's Lieutenants makes available to all who are interested in New Zealand history a further instalment of the rich treasures to be found in the library bequeathed by the late Dr. Hocken to the University of Otago.

It was my good fortune to know Dr. Hocken, and to spend some pleasant evenings with him while he brought down from his shelves for inspection many of the books, pamphlets, and manuscripts which he had collected during many years with tireless energy and passionate enthusiasm. I have good reason, therefore, to know how much it would have gratified Dr. Hocken to find that as years go by the value of his collection is being increasingly appreciated, and that a widening circle of people, both in New Zealand and overseas, are being led to realize the unique importance of his magnificent gift.

The Letters and Journals of Samuel Marsden, which were edited last year with such scholarly care and skill by Professor Elder, provided a rich feast not merely for the student of history but also for the general reader. The present volume will also prove of absorbing human interest, as it gives to the public for the first time the strange and dramatic story of the three missionary agents placed by Marsden in the Bay of Islands on his first visit to New Zealand.

May one express the hope that the issue of this volume will arouse such widespread interest as to facilitate and expedite the publication of more items from the wealth of material which is at present accessible only to those who have sufficient time and opportunity to visit the Hocken Library in person?

WM. DOWNIE STEWART.

Dunedin,
1st February, 1934.

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[PREFACE]

Preface

IN his preface to From Tasman to Marsden, the late Dr. McNab, after emphasising the great interest and importance to the student of early New Zealand history of the period which begins in 1814 with the establishment of the settlement of the Church Missionary Society at the Bay of Islands, writes as follows: – "Of unpublished manuscripts relating to the Mission the largest collection in the world is in the Hocken Library in Dunedin, and it is to be hoped that at no distant date we may have these available for the general reader as well as the student." The first step towards the fulfilment of the hope thus expressed by Dr. McNab has already been taken by the publication, under the auspices of the University of Otago, of The Letters and Journals of Samuel Marsden. The present volume is the necessary second step in the work of publication thus undertaken as a contribution to the historical records of New Zealand.

The correspondence and diaries of Thomas Kendall, schoolmaster, William Hall, carpenter, and John King, flaxspinner and shoemaker, the three agents of the Church Missionary Society established at the Bay of Islands by Marsden when he first visited New Zealand from New South Wales in 1814-15, have a peculiar interest. Until Marsden again visited New Zealand in July, 1819, bringing with him in the General Gates the Rev. John Butler, James Kemp, and Francis Hall as reinforcements for the Mission, the first three settlers were left alone to guide the destinies of the Mission under the general superintendence of Marsden, whose communications took generally from a fortnight to three weeks to reach them. The enthusiasm and zeal of the great Apostle of New Zealand sustained them, while the reverence with which he was regarded by the Maoris in whose interests he laboured was undoubtedly a source of strength to his agents. He was, however, but the deus ex machina, keeping anxious watch over all that took place and using his influence as best he could, but hampered by difficulties of communication and by his own circumstances to such an extent that three and a half years elapsed between the establishment of the settlement and his second visit to New Zealand. During that period a curious drama unfolded itself. Of diverse training and temperament, the three Christian missionaries presented to a heathen world a spectacle of jealousy and discord. They differed in their ideas as to the part to be played by each on the New Zealand scene. Hall and King were determined that Kendall should not indulge his desire to deal with only spiritual

teaching and education while they laboured as artisans. Neither were they willing to do much for each other. Difficulties arose which Marsden had not foreseen when he had suggested that like the early Christians the missionaries should have all things in common, and the idea of a commercial settlement was abandoned. To Marsden's intense indignation the settlers took advantage of the opportunity presenting itself for lucrative private trading, and gave way to the incessant demands of the natives for muskets and powder.

Worse things were to come. Kendall, the scholar of the party, an eager student of the language and customs of the New Zealanders, was so much affected by his environment and the general lack of restraining influences as to give way to immorality and drunkenness. The inner conflict revealed in his correspondence, as he strove to reconcile his mode of life with his continued teaching of Christian ethics to the New Zealanders, is a psychological study of the most intense type. There is all the more reason for wonder since Kendall was already a middle-aged man when he reached New Zealand, and had a family of nine at the date of his dismissal from the service of the Church Missionary Society in 1823. Until he reached his tragic end by drowning on the New South Wales coast in 1832, Kendall's life was a long struggle with self. It is to his credit, however, that he was animated throughout his missionary career by an intense desire to put on record the result of his researches into the customs, ideas, and language of the New Zealanders. He maintained his interest in the Maori from the day when he first set foot in New Zealand as the leader of the pioneer party sent by Marsden to make in the Active the reconnaissance of 1814. An educated man of literary tastes, he set down his impressions in a manner impossible for his two colleagues, and his letters and journals are therefore of the greatest importance for the student of the manners and customs of the Maori. He had not Marsden's acuteness of observation and eagerness to record every impression, but he was in daily contact with the Maoris of the Bay of Islands, while Marsden was but a visitor who had to rely upon Kendall for much of his information.

To Kendall is also due the credit of having first essayed the task of reducing the New Zealand language to writing, and of having been the man upon whom Professor Lee, of Cambridge, relied when, as the result of their joint efforts, the New Zealand Grammar of 1820 was produced. Kendall's writings thus deal with the vicissitudes of the New Zealand Mission, his friendships with the great Hongi and other New Zealand chiefs, his researches into Maori religion and ethics, and his ideas with regard to the Maori language. Taken as a whole they are documents of outstanding interest.

The letters of William Hall and John King are naturally of less importance. At the same time they throw many sidelights upon the dangers and difficulties that beset these earliest settlers, and are a record of sturdy persistence and endurance. Till 1825, when William Hall, broken in health and a victim to asthma, was compelled to leave the New Zealand station, no convert had come forward in spite of ten years of effort. John King was privileged to see the great change wrought by the advent of the strong man, Henry Williams, and his pious brother William, the future first Bishop of Waiapu. By the time of King's death in 1854 the victory was assured; the New Zealanders were a changed people.

The valuable manuscripts which embody the work of the men who thus laid the foundation of the Church Missionary Society in New Zealand form part of the Marsden collection of the late Dr. Thomas Morland Hocken, now housed in the Hocken wing of the Otago University Museum, Dunedin. It is impossible to emphasize too much the indebtedness of New Zealand to the man whose enthusiasm for her early records resulted in the collection and preservation of so much invaluable material. The publication of this complementary volume to The Letters and Journals of Samuel Marsden is a pious tribute to the memory of Dr. Hocken.

My grateful thanks are due to the Otago University Council and its Hocken Library Committee for the facilities which have been granted me in connection with the work of transcribing and editing the various letters and journals included in this book. I am, in particular, indebted to the courtesy and kindness of Professor W. B. Benham, F.R.S., Curator of the Otago University Museum, and Mrs. Macdonald, Librarian of the Hocken Library.

Mr. H. D. Skinner, M.A. (Cantab.), Lecturer in Ethnology in the University of Otago and Assistant-Curator of the Otago University Museum, has, with great generosity, given me the benefit of his deep knowledge of Maori culture and art; he has not only elucidated the text by many careful annotations, but has supervised the selection and preparation of such illustrations as deal with ethnological matter. Mr. George Graham, Hon. Secretary of the Te Akarana Maori Association of Auckland, has rendered invaluable assistance by giving authoritative renderings of many Maori names, along with explanatory notes concerning much that must otherwise have remained obscure. The members of the Te Akarana Maori Association (Ngapuhi Section) heartily co-operated with Mr. Graham in this work of identifying the names of their ancestors and the various scenes amid which they moved. I have also to thank Mr. Leslie G. Kelly, of Te Kuiti, for many valuable notes, and particularly for carefully worked out genealogical trees (Whakapapa) of the great northern chiefs, which I have placed in the Hocken Library.

I am greatly indebted to Mr. Horace Fildes, of Wellington, who brought to my notice the existence of the group portrait of Kendall, Hongi Hika, and Waikato which has been used as a frontispiece, and who, in addition, gave me the interesting information with regard to the history of the picture, printed in the Appendix.

I would further express my gratitude to Mr. H. Greenwood, Librarian of the Dunedin Athenaeum, for his valuable assistance in the correction of proofs; to Mr. J. L. Gregory, of Messrs. Coulls Somerville Wilkie, Ltd., who compiled the Index; and to Mr. E. M. Elder for his supervision of the publication while in the hands of the printers.

Finally, I would place on record my sincere appreciation of the public spirit displayed by Messrs. Coulls Somerville Wilkie and Mr. A. H. Reed, who have undertaken the full financial responsibility connected with the publication of these records of early New Zealand, and have thus again placed in their debt all who are interested in the history of the origin and growth of European influences in New Zealand and the Pacific.

JOHN R. ELDER.

History Department,
University of Otago,
February 6th, 1934.

[CONTENTS]

Contents

Preface ..................... 7

I – The Genesis of the New Zealand Mission......15

II – The Voyage of Kendall and Hall to New Zealand, 1814..................37

III – Kendall's Journal, 1815 ............75

IV – The Settlement during 1815............97

V – The Settlement in 1816 ............119

VI – The Settlement, 1817-19 ............133

VII – Kendall's Visit to England, 1820.........152

VIII – The Kendall Correspondence, 1821-22......172

IX – The Kendall Correspondence, 1823-32......196

X – William Hall's Journal, 1819-25.........219

XI – William Hall's Correspondence, 1820-32......241

XII – John King's Journal, 1819-33.........251

Appendix A ..................261
The Rev. Thomas Kendall, Hongi, and Waikato. Oil Painting by James Barry, 1820.

Appendix B ..................262
Expenses of the brig Active.

Appendix C ..................264
A Contemporary French Account of Hongi.

Appendix D ..................266
The Pratt Letters.

Index .....................271

[LIST OF ILLUSTRATIONS]

List of Illustrations

The Rev. Thomas Kendall, with Hongi and Waikato .....Frontispiece
...From the painting by James Barry in the possession of the New Zealand Government

Samuel Marsden circiter 1790-2 ......... Facing 32
...From the original in Magdalen College, Cambridge

Vue du Cap Wangari (Nouvelle Zelande) ...... Facing 48
...From the Atlas of the Voyage de la Corvette VAstrolabe (Paris, 1830)

The Rev. Josiah Pratt, B.D. (1768-1844) ...... Facing 80
...The First Secretary of the Church Missionary Society

Etablissement des Missionnaires (Nouvelle Zelande) Facing 112
...From the Atlas of the Voyage de la Corvette l'Astrolabe (Paris, 1830)

The First New Zealand School Register ...... Facing 128
...From the Kendall MSS. in the Hocken Library

J. S. C. Dumont D'Urville ............ Facing 160
...Commandant l'Expedition de VAstrolabe en 1826, 1827, 1828, 1829

Vue Interieure du Pa de Kahouwera... ...... Facing 192
...From the Atlas of the Voyage de la Corvette VAstrolabe (Paris, 1830)

Marriage Certificate of Philip Tapsell and Maria Ringa, June 23rd, 1823 ......... Facing 224
...From the Kendall MSS. in the Hocken Library

Mouillage de Korora-reka (Baie des Isles)...... Facing 248
...From the Voyage au Pole Sud et Dans L'Oceanie sur les Corvettes UAstrolabe et la Zelee (Paris, 1846)

List of Maps

Northern New Zealand.........60
...From The Church Missionary Register, 1822

The Bay of Islands .........207
...From The Church Missionary Registers 1822

The Bay of Islands and Hokianga River...................253
...Drawn by N. G. Buchanan

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CHAPTER I, THE GENESIS OF THE NEW ZEALAND MISSION.

CHAPTER I

THE GENESIS OF THE NEW ZEALAND MISSION.

THE CHURCH MISSIONARY SOCIETY was instituted on April 12th, 1799, at a meeting of sixteen clergymen and nine laymen, held in an upper room in the Castle and Falcon, Aldersgate Street, London. The Rev. John Venn, Rector of Clapham, presided. The meeting decided that since it was evident from the printed reports of the Societies for Propagating the Gospel and for Promoting Christian Knowledge that these societies limited their efforts to North America and the West Indies, there was need of a society connected with the Established Church of England, which should send missionaries to Africa and the rest of the heathen world. Those present therefore resolved to form themselves into a society for that purpose. The society thus established was called at first "The Society for Missions to Africa and the East." By 1812 it had formally adopted the present title of "The Church Missionary Society for Africa and the East." *

The Church Missionary Society made West Africa its first objective. The first seven missionaries enrolled by the Society were Lutherans, trained at a Berlin seminary conducted by a Lutheran pastor, the Rev. John Jaxnicke, and financed largely by the pious Baron von Schirnding, who had been greatly stirred by reading the account of the formation of the London Missionary Society. These seven men all died in West Africa. Eighth and ninth on the roll of agents accepted by the Church Missionary Society are the names of William Hall, a carpenter of Carlisle, and John King, a shoemaker from Nether Worton, near Bunburg, a native of Swerford, Oxfordshire, who entered the service in 1809. These were the first recruits for the New Zealand Mission, and owed their acceptance directly to the enthusiasm for the Maoris of Samuel Marsden, who had held His Majesty's commission as chaplain in New South Wales since January 1st, 1793, and had succeeded the Rev. Richard Johnson as principal chaplain in i8oo. ** Residence in Sydney had aroused in Marsden the desire not only to work for the regeneration of the inhabitants of the Colony, but also to make it a centre for missionary activity in the

* Eugene Stock, The History of the Church Missionary Society (London, 1899), Vol. I, pp. 68-9.
** J. R. Elder, The Letters and Journals of Samuel Marsden (Dunedui, I932), pp. 17-56.

Pacific. The London Missionary Society had, in 1801, made him its official correspondent and advisor in respect of its work in the Pacific. An enthusiast for the Church of England, he was naturally anxious that she should also enter a field which seemed full of promise; while his interest in the representatives of the Maori race whom he had met in Sydney determined him to direct the attention of the authorities controlling the activities of the Church Missionary Society to New Zealand. He had the opportunity of placing his ideas before the Committee in person when he reached England at the end of 1807 to make a stay lasting till August, 1809. *

A communication to the Committee, written early in 1808, set forth his ideas with regard to the particular form that the New Zealand mission should take. Himself a practical man who had wrought at the forge and on the farm, he laid great stress on the uplifting influence upon a savage people of a knowledge of European arts and crafts, and put it that, in his view, the New Zealand Mission should be founded by artisan missionaries. "In compliance with the request of the Society for Missions to Africa and the East," Marsden wrote, "I respectfully suggest the following observations relative to the establishment of a Mission to the Island of New Zealand: –

"It may be requisite to state that the New Zealanders have derived no advantage hitherto from either commerce or the arts of civilization, and must therefore be in heathen darkness and ignorance. Though they appear to be a very superior people in point of mental capacity, so far as any judgment can be formed from those with whom Europeans have had communications, yet they must not be considered by any means so favourably circumstanced for the reception of the Gospel as civilized nations are, even though strangers to the doctrines of Divine revelation. Commerce and the arts have a natural tendency to inculcate industrious and moral habits, open a way for the introduction of the Gospel, and lay the foundation for its continuance when once received.

"Since nothing, in my opinion, can pave the way for the introduction of the Gospel but civilization, and that can only be accomplished among the heathen by arts, I would recommend that three mechanics be appointed to make the first attempt, should the Society come to the determination to form an establishment on New Zealand. One of these men should be a carpenter, another a smith, and a third a twine-spinner. The carpenter would teach them to make a wheelbarrow, build a hut, boat, etc. The smith would teach them to make all their edge tools, nails, etc., and the twine-spinner would teach them how to spin their flax or hemp, of which their clothing, fishing lines, and nets are made.

* The Letters and Journals of Samuel Marsden, pp. 42-3.

"Though the missionaries might employ a certain portion of their time, according to local circumstances, in manual labour, this neither would nor ought to prevent them from constantly endeavouring to instruct the natives in the great doctrines of the Gospel, and fully discharging the duties of catechists. The arts and religion should go together. The attention of the heathen can be gained, and their vagrant habits corrected, only by the arts. Till their attention is gained, and moral and industrious habits are induced, little or no progress can be made in teaching them the Gospel.

"Much of the success of the Mission depends upon the qualifications of the persons employed in the work.

"Four qualifications are absolutely requisite for a missionary: piety, industry, prudence, and patience.

"It will be readily admitted that sound piety is essential; and that without this nothing can be expected. A man must feel a lively interest in the eternal welfare of the heathen to spur him on to the discharge of his duty.

"A missionary should be also naturally an industrious man, a man who could live in any country by dint of his own labour. An industrious man has great resources in times of difficulty and danger in his own mind. Great difficulties will easily be surmounted by an industrious man, while very small ones will overwhelm an idle man with despair. It is worthy of remark that in all my observations on mankind I have rarely ever known an industrious man become an idle one, or an idle man industrious. A missionary's habits of industry ought to be established fully, or he will be found totally unfit for the arduous work of the mission, in a country where nothing has been done before him.

"It will also require great prudence and circumspection in a missionary to govern a savage mind, upon which his own existence will depend. His difficulties will many of them be new, and much greater and more numerous than he can possibly imagine or foresee. On this account he will require great patience and perseverance to bear up under them.

"The Society should have missionaries sent out under the sanction of the British Government in England, and with an official recommendation from Government to the Governor at New South Wales. From New South Wales they should proceed under the Governor's patronage and with a recommendation from him to the Chief 1 of New Zealand. On their arrival at New Zealand they must place themselves under the protection of the Chief, as they will have no means of forming an independent body.

"A sufficient sum should be allowed for the passage of the missionaries from Port Jackson to New Zealand, provided there were no vessels going at the time they wished to proceed to their place of destination. There should also be a certain sum allowed to pay the expenses of keeping up a regular correspondence with

them for some time at first, as circumstances might require. Their comfort and safety might depend upon this, till the real character and disposition of the New Zealanders are better known. A small vessel from twenty to thirty tons would be sufficient for this purpose, which must be hired, if a communication between the missionaries and Port Jackson could not be maintained by any other means.

"I should not conceive that it would be necessary for them to take much wearing apparel, or any other articles of value. As whatever they have, as well as themselves, must be placed under the protection and care of the Chief, the less they possess the safer they will be at first. It is not possible to know what would be necessary for them until they arrive and are settled upon the Island. It would be proper for them to take, from Port Jackson or Norfolk Island, hogs, poultry, grain, and flour, as this would not only contribute to their comfort but also would be acceptable to the Chief.

"As New Zealand is wholly untried ground, little can be said with certainty respecting the mission till an attempt is made. I think it highly probable that the Chief will be very anxious to keep up a communication with Port Jackson and encourage some of his subjects to come over for the purpose of learning our arts." *

This communication had the effect upon the Committee which Marsden desired. In June, 1808, it reported to the Society that it had been decided to establish a missionary settlement in New Zealand on the general plan indicated by Marsden, and that the Committee was anxious to secure the services of three pious artisans for this work among the New Zealanders. The subject was referred to at some length in the Society's eighth report: –

"A proposal having been made by the Chaplain of the Colony in New South Wales to your Committee, for the establishment of a missionary settlement on one of the Islands of New Zealand, the Committee request the favour of the friends of the Society to point out any persons within the circle of their acquaintance who may seem suitable for the formation of such establishment.

"Many circumstances have induced your Committee to consider New Zealand as a promising sphere for the Society's exertions. It is within ten days' sail of Port Jackson, and not more than 80 leagues from the settlement at Norfolk Island. 2 One of the chiefs is well known at Port Jackson, is strongly attached to English improvement and civilization, and would yield, as there is reason to think, every possible protection and support to an establishment of Enghshmen under his authority. 3 The population is very numerous. The attention of Government has recently been turned towards these islands, in the hope of obtaining naval

* Rev. Samuel Marsden to the Rev. Josiah Pratt. – Proceedings of the C.M.S. (1806-9), App. IV, p. 361.

supplies; and there is no doubt but that both the Government at Home and the authorities at New South Wales would protect and assist any establishment formed at New Zealand in connection with the Church of England. Government has very recently attended, in the most liberal manner, to the representations of the Chaplain of that Colony, who came over to this country some time since for the purpose of obtaining the assistance of other clergymen in his arduous labours, and of procuring schoolmasters, in which objects he has succeeded beyond his expectations. 4 The only officiating ministers in the settlement of New South Wales are ministers of the Established Church, and they would cordially co-operate with the Committee in forming and directing the settlement in question.

"The first object of such a settlement would be to contribute to the civilization of the natives; for though the Chief above-mentioned has done much to pave the way for the improvement of his countrymen, yet they have hitherto derived but few advantages from their intercourse with Europeans. Though the New Zealanders appear to be men of naturally acute and superior minds, yet they have not acquired those habits of regularity and industry, and that enlargement of mind, which accompany civilization. The Committee are, moreover, well satisfied that little opening can be made for the Gospel among heathens unless their esteem and good-will be first conciliated. And whoever confers favours on them, the value of which they are fully able to appreciate, will be most likely to conciliate that good-will. He, therefore, who shows them that he is their superior in the arts which they feel to be most useful and important in life, and who employs his superior skill for their benefit, may expect a friendly attention to his wise and gradual instruction on subjects of infinitely higher regard. He might labour long and in vain to fix any idea of religion in their vagrant minds.

"The Committee wish, therefore, to find three or four men of tried and eminent piety, actuated by an ardent desire to promote the knowledge of Christ among the heathen, who will be willing to devote themselves to this object under the protection of the Society. One of them should be a carpenter, another a smith, and a third a twine-spinner. These trades would apply to the immediate wants of the New Zealanders, and would tend to conciliate their minds and to gain their confidence. If persons not brought up to these occupations, but willing and able to learn them, are known to any of the Society's friends, if they are in all other respects suitable, the Committee would be desirous to engage them. Their being married would be no objection, but ultimately prove an advantage, provided their families were small. Such men must promise themselves, in undertaking this great work, no worldly advantages. They would be expected industriously to follow their occupations, and it is believed that the produce of

such industry would go very far towards the support of the settlement; but whatever else might be needed for their comfortable subsistence would be furnished by the Society, through the clergymen at New South Wales.

"The ultimate object of the Society in forming such an establishment would be the introduction of the Gospel among the New Zealanders. The settlers now sought for would be sent to prepare the way and lay the foundation. They would therefore be expected to form a small Christian society, living together in habits of industry, piety, and love. Whatever time could be gained from the manual labour necessary for the support of the settlement and the instruction of the natives in the arts practised by the settlers, must be conscientiously devoted, as schoolmasters and catechists, to the religious care of the youth, and through them to the enlightening and instruction of the natives themselves. Should it please God to prosper these preparatory attempts, and should a prospect be opened by them of the establishment of a Christian Church among those islanders, your Committee would endeavour to find a suitable clergyman further to prosecute their design, in the formation of a regular mission. In the meantime, the Society will be much obliged by its friends looking round among such persons as they think most likely to answer its wishes. Piety, industry, prudence, and patience are requisite qualifications.

"The Rev. Mr. Fawcett, of Carlisle, has pointed out one man, a joiner by trade, who is willing to engage in this undertaking and has given satisfactory proof that he is disinterested and decided in his motives and determination. Mr. Marsden, who is now in the north, has undertaken to see and converse with him on the subject."

In its report for 1809 * the Committee was able to state that the affairs of the projected New Zealand Mission had made rapid progress. William Hall, recommended by the Rev. John Fawcett of Carlisle and approved by Marsden, had already been engaged and sent to Hull to acquire some knowledge of ship-building and navigation. He was about to marry "a young woman of suitable character and temperament."

A second candidate had been recommended by the Rev. Daniel Wilson of Oxford – John King, a young man of his congregation at Nether Worton, near Banbury. This young man, a shoemaker by trade, had been given instruction in flax-dressing, twine-spinning, and ropemaking, in the hope that these crafts might prove useful in New Zealand. The hope of the Committee that a third man trained as a smith might be induced to volunteer for New Zealand had been disappointed. They had been cheered, however, by the interest shown in the undertaking by a firm of shipowners, Messrs. Jacobs, who had granted a passage to William Hall and John King in the convict transport Ann, on condition

* Proceedings of the C.M.S. (1806-9), pp. 484-486.

that they worked as required during the voyage. In this vessel – which left Spithead in August, 1809, reaching Port Jackson on February 27th, 1810 – Samuel Marsden and his family also returned to New South Wales. * By a curious and dramatic coincidence there also sailed in the Ann the New Zealand chief Ruatara, upon whom Marsden and his missionary colleagues were to rely in large measure for the success of the pioneer enterprise of 1814. At the moment Ruatara was seriously ill, as the result of inhuman treatment he had endured on board the Santa Anna, in which he had reached England; and it was only through the kindness now shown him by Marsden and the master of the Ann that he recovered. Before the Ann reached Sydney Ruatara was taking his full share of the work as an ordinary member of the crew, "in which capacity," remarks Marsden, "he was considered equal to most of the men on board." **

Thomas Kendall, who was destined to play the chief part on the New Zealand stage in the first days of the Mission, had apparently also made overtures to the Society at this time; although it was thought by the Committee that he should prepare himself further for his special task before being accepted as an agent, and he therefore did not sail with Marsden in the Ann. 5

The Ann sailed from Spithead on August 25th, 1809. Engaged by the Government as a convict transport vessel, she had on board 197 convicts, along with a detachment of the 73rd Regiment, now the 2nd Battalion of the Royal Highlanders (Black Watch). *** Her cargo included the "five Merino ewes with young" which the King himself had presented to the New South Wales Colony and which were to be Marsden's charge during the voyage. **** The presence on board of Hall and King gave Marsden a further occupation on what must have been for him a voyage full of interest. The convicts and the sheep represented for him his chief Australian interests as chaplain and agriculturist. But the New Zealand Mission was a new thing, and it seemed to him providential that the opportunity should present itself to become more closely acquainted with Ruatara. He, for his part, became very much attached to John King, a strong friendship growing between the two, which was regarded by Marsden as a happy augury for the future of the New Zealand settlement. ***** Marsden himself spent much time with Ruatara on the voyage, conversing with him in Maori, learning from him as much as possible concerning his uncle Te Pahi, the Bay of Islands chief, whom he had met at

* The Letters and Journals of Samuel Marsden, pp. 42 and 43
** Ibid., p. 65.
*** House of Commons, Report from the -Select Committee on Transportation (1812), p. 111.
**** The Letters and Journals of Samuel Marsden, p. 44.
***** Proceedings of the C.M.S. (1810-12), pp. 73-6.

Port Jackson, * and the New Zealanders generally. "Duaterra (Ruatara)," Marsden wrote to the Committee of the Church Missionary Society, "is a very fine young man, about two and twenty years of age, five feet ten inches high. He possesses a most amiable disposition, is kind, grateful, and affectionate, his understanding strong and clear. He is married to one of the daughters of a chief called Warrakee (Waraki). ** His wife's name is Mike. Having learnt the English alphabet and the various sounds of the letters, he makes great progress in the pronunciation of the English tongue. We are able now to converse on most subjects so as to understand each other. This gives me an opportunity of adding some new word to my vocabulary every day, which hereafter may prove useful to those who may visit New Zealand and also to the New Zealanders who may wish to learn English. I write no word down until Duaterra has pronounced it several times and I think I have got the sound correctly: yet, with every attention, my vocabulary may hereafter be found imperfect, even as far as it goes, by an intelligent man who may at some distant period reside in New Zealand. Local advantages and ocular proofs of their customs and manners will be absolutely necessary for the acquirement of a perfect knowledge of the New Zealand language." ***

From Ruatara Marsden also obtained a description of the political and social conditions obtaining in New Zealand, which is of interest as being, apart from the account published in 1807 by John Savage, 6 the first description of the country after Cook. Marsden communicated to the Committee in the following manner the knowledge thus obtained from Ruatara: –

"New Zealand is governed by a number of chiefs, each of whom appears independent within the limits of his own district. Some of them possess a much larger extent of country and a greater number of subjects than others. Their families intermarry very much with one another. These marriages tend to unite them together, and promote their general peace and welfare.

"The following are the names of the principal chiefs who are known to our friend Duaterra, and who govern the northern parts of New Zealand. These, he tells me, have no wars amongst themselves, but sometimes go to war with more distant tribes who live about six or seven days' journey from their districts: –

"Moca (Moka), Kaingroha (Kaingaroa), Shinghee (Hongi), Howhowkee (Hauraki), Repuro (Ripiro). – These are five brothers, and are uncles to Duaterra, his mother being their sister. Moca is the greatest chief; he possesses a large extent of country and has

* The Letters and Journals of Samuel Marsden, pp. 59-60.
** Proceedings of the C.M.S. (1810-12)et seq., p. 111.
*** Ibid. (1810-12), p. 111.

more than 10,000 men at his command; his subjects are principally employed in the cultivation of sweet and common potatoes and in clearing new lands, making mats for clothing, building houses, etc., as he lives in the interior.

"Tippahee (Te Pahi), Caparoo (Kaparu), Tippepiphee (Te Pepepe), Tittuerra (Te Tuara) are four brothers, and three of them uncles to Duaterra, Caparoo being his father.

"Warrakee (Waraki), Houkee Cappee (Hoki-Kape). – These two are brother chiefs: Duaterra married the daughter of Warrakee; her name is Mike.

"Terra (Tara), Tuphoo (Tupou) are brother chiefs. Terra is blind of one eye. His district abounds with fine timber and is situated on the banks of a fresh water river, which makes it very convenient for him to supply ships with timber when they touch there.

"Ogateeree (Hoka-tiri) is another chief, and brother to Duaterra: he will succeed his uncle Tippahee when he dies. I asked Duaterra why Tippahee's sons did not succeed their father. He told me they were too young to know how to govern. Ogateeree will take the name of Tippahee when he assumes the government. Should Ogateeree die, Duaterra will succeed Tippahee. It appears to be the custom for the person who succeeds to the command of a district to take the name of his predecessor. He then becomes heir of all his lands and vassals, and of whatever the former chief was possessed at the time of his death.

"There is no middle class of inhabitants. They are all either Rangateeda (Rangatira – noble) or Tungata (Tangata – ignoble). The Tungata are employed in all kinds of servile labour, while the Rangateeda are considered as gentlemen. A Rangateeda never strikes a Tungata. A Tungata will immediately do anything which a Rangateeda commands him: he never presumes to dictate, or to resist the authority of his chief. One chief will have many Rangateedas under his command. These are all considered as gentlemen; they superintend the cultivation of the lands and attend to all the inferior offices of government: they do not labour, but are maintained by the produce of the labour of the Tungatas.

"The strictest subordination exists, and few capital crimes seem to be committed, or punishments inflicted.

"The chiefs muster all their men at particular times of the year. The great muster is made after the potato harvest. The ground from which the potatoes have been lately dug is cleared of the stems and weeds and then levelled. On this ground they all assemble – men, women, and children. The men are all drawn up like a regiment, and stand in ranks, five, six, or seven deep, according to the will of the chief. One of the head officers, or Rangateedas, begins to muster them, not by calling over their names, but by passing in front of their ranks and telling their

numbers. At the head of every hundred men he places a Rangateeda, and continues in this manner to muster the whole, leaving a Rangateeda with each hundred men. Thus ten Rangateedas answer for a thousand men. The women and children are never mustered. This custom is something similar to that of the kings and rulers of the Israelites – mustering the men of the different tribes among them, while they took no account of the women and children.

"The chiefs appear, on all occasions, to keep up great state and dignity among their subjects, and to treat them at the same time with kindness and humanity." *

The voyage of the Ann, which had thus been utilised to such good purpose by Marsden for the benefit of the New Zealand Mission, ended at Port Jackson on February 27th, 1810. All Marsden's hopes for the immediate dispatch of Hall and King to New Zealand, along with their friend Ruatara, were now brought to nought by "the melancholy news that the ship Boyd, of 600 tons burden, had been burnt, and the captain and crew all murdered and eaten by the natives of Wangarooa (Whangaroa)." ** The Boyd massacre, followed as it was by the vengeance of the whalers at the Bay of Islands upon the unfortunate Te Pahi and his friends, *** compelled Marsden to postpone his plans, since no master could be found to risk his ship and crew among the fierce islanders. Ultimately, in 1814, Marsden purchased the Active, placed her under the command of the famous Peter Dillon – who in 1827 was destined to bring the search for La Perouse, the French navigator, to its conclusion – and sent over the pioneer missionary band to New Zealand. ****

For nearly four years, therefore, Hall and King were compelled to remain at Port Jackson, awaiting an opening in New Zealand. The Committee had engaged them on the understanding that their knowledge of handicrafts would quickly enable them to maintain themselves, and that they need not be offered, therefore, more than £20 per annum. A sum of £100 had accordingly been placed at Marsden's disposal, that he might pay the salaries of the settlers and furnish them with any additional aid that might be deemed necessary. ***** Marsden, in his enthusiasm for the New Zealand Mission, assumed that the artisan missionaries would labour to maintain themselves, and would, at the same time, devote their leisure to the task of preparing themselves to enter the New Zealand field whenever the way should open. Many Maoris visited Port Jackson, and Marsden took it that Hall and King might learn

* Proceedings of the C.M.S. (1810-12), pp. 119-122.
** The Letters and Journals of Samuel Marsden, pp. 61-2
*** Ibid., pp. 61-2.
**** Peter Dillon, Narrative of a Voyage in the South Seas (London, 1829); The Letters and Journals of Samuel Marsden, p. 62.
***** Proceedings of the C.M.S. (1810-12), pp. 73-6.

much by instructing them. The New Zealand Mission would have its beginning at Port Jackson. Thus he wrote to the Committee: – "I have sown two acres of flax which are now growing; as soon as this is ready it is my intention to set John King to teach the New Zealanders how to spin line and make rope, as this will apply to their immediate wants. Port Jackson will be the proper place to begin the instruction of these people, both in religion, morals, arts, and commerce. They are very attentive, sober, and willing to learn all they can. I shall be happy to have a school formed for them in this place, where they may be taught everything that may be of use to them in their present state. I mean the simple mechanics, agriculture, and the knowledge of the Scriptures." 7

Meanwhile Hall and King, in accordance with the arrangement made in England upon their becoming agents to the Society, were compelled to labour for their own maintenance, and showed themselves willing to fall in with Marsden's plans for their instruction in the New Zealand language only when it was agreed that they should have some freedom from manual labour. * They found their services as tradesmen much in demand in New South Wales. King, Nicholas states, was in easy circumstances, while Hall was making £400 a year. ** Men who were thus independent naturally proved somewhat difficult to handle in the peculiar state of their relations to the Society, which neither employed nor maintained them. In a letter written to the Secretary on June 18th, 1813, Marsden shows something of the difficulty of the situation: –

"I have the happiness to inform you," he wrote, "that my new leader and friend Duaterra (Ruatara) has at length, after undergoing unknown hardships, arrived at his native land. He has been received with great marks of esteem and appointed King at the Bay of Islands. He has begun his operations in agriculture and I have no doubt that he will prepare the way for his countrymen to receive the blessings of the Gospel of Christ. I was greatly rejoiced when I first received the above information about two months ago. I have since sent him a quantity of seed-wheat and some tools of agriculture, with other necessaries. Duaterra is a very uncommon character. His moral character is blameless, his mind is wholly bent upon establishing a Sabbath Day at New Zealand and upon introducing the knowledge of the Supreme Being. While he lived with me he acquired all the knowledge he possibly could with a view of imparting it to his people, and understands many of tr operations of agriculture. The want of food has been the cause of many of their wars. The introduction of agriculture will soon supply all their wants. This will greatly tend to civilize them. Industry will correct their wild

* The Rev. Josiah Pratt to Messrs. Hall and King, March 22nd, 1813.
** J. L. Nicholas, Voyage to New Zealand, Vol. II, pp. 204-5.

and vagrant habits and prepare them for the everlasting Gospel. I have no doubt but the time is approaching when they will hear and obey the joyful sound.

"A small vessel belonging to the house of a Mr. Birnie is at present gone to New Zealand to examine the coast and the natural productions, with the view of forming a small settlement there for procuring the peace of the country. I wished Mr. William Hall to go in this vessel, in order that he might see the natives and the country and form his own opinion of the propriety of establishing the Mission, or at least of making an attempt. I had procured him a passage in her for that purpose, and thought it would have been a good opportunity for him to have examined the different parts of the island upon the coast, as the vessel was going for that purpose alone and did not expect to be absent more than ten weeks from Port Jackson. But to my great mortification Mr. Hall refused to go. If I could have been spared I would have gone myself. Should the vessel return before the Minstrel sails, I will then inform you what state New Zealand is in. Mr. Hall is one of the most obstinate men I ever met with. He will take no advice, but will go his own way. Should the Mission be established, Mr. Hall will be a useful man as a carpenter and labourer, but I am sorry to say that I do not see in him that kind anxiety for the welfare of the heathen that is at all times requisite for a missionary. When I hear from Duaterra again I shall be better able to judge of the propriety of beginning the Mission at New Zealand. I expect Mr. Birnie's vessel in every hour, and if they touch at the Bay of Islands they will bring me every information I wish for. I am sorry the business of the Boyd has prevented so long that open intercourse with the natives of New Zealand we formerly had, and has retarded the Mission. Mr. John King is married. 8 I have no fault to find with either Mr. Hall or Mr. King as far as respects their moral character. They are solid, honest, and industrious; but I am far from being satisfied with their want of love to the heathen. I do not think that they have acted an honest part towards the Society. They have not notified to me their intention to relinquish the work upon which they came out, but on the contrary tell me it is their intention to proceed. I cannot but doubt the sincerity of their declarations when they will follow no advice that either I or the Rev. Mr. Cartwright 9 thinks proper to give them. I think Mr. William Hall will go to New Zealand if he is convinced that this will promote his present interest; but I doubt whether he will go or not if he is not persuaded of this. I have threatened to write to the Society to authorize me to recover from them the amount of the expenses the Society had been at in maintaining them in England and in fitting them out, in case the way should be clearly opened and they should refuse to go, as this refusal would be a violation of their engagements with the Society."

Marsden's mind was evidently filled at this time with the idea of starting the New Zealand Mission. He had scarcely written the previous letter when, on June 23rd, 1813, he again wrote to the Secretary expressing his determination to open a communication, some way or other, with the New Zealanders.

"I have had much conversation with the Governor * about it," he stated, "and His Excellency, I am fully confident, will promote this desirable object. The connection which I have formed with the natives, from several living in my house at different times, will open a way for a further intercourse with them in time, and I hope to see the arts of civilization and the Gospel of Jesus introduced into this great island, the natives advancing in peace and comfort."

Marsden's determination to proceed with the New Zealand Mission found active expression in his request to the Society that Thomas Kendall, the London schoolmaster who had for some time been in negotiation with the Committee, should now be engaged and sent with his wife and family to Port Jackson. **

In 1813, when Thomas Kendall sailed for Port Jackson as an agent of the Church Missionary Society, he was already a middle-aged man, the father of five children. 10 He was born on 13th December, 1778. *** A native of North Thoresby, Lincolnshire, who had for some ten years been engaged in educational work in London, full of enthusiasm for the progress of the evangelical movement in the Church of England, of keen mind and ardent nature, and combining a practical knowledge of agriculture with experience in education, he seemed to the Committee of the Church Missionary Society the ideal candidate for the post of schoolmaster in the proposed New Zealand Mission, in spite of the serious handicap of family responsibilities.

In a letter written to the Rev. Basil Woodd of Paddington Green, London, on January 23rd, 1813, Kendall relates in an interesting fashion the chief incidents in his life in England during the years when he was gradually becoming prepared for the work in New Zealand to which he ultimately devoted himself. ****

"My mother," he wrote, "took delight in reading the Bible, and its contents were the general topics of her conversation. The family was called to prayer, and I and my youngest sister often attended her in her private devotions. I recollect her laying one command upon me in particular when I first left her at the age of fourteen; namely, that I would never omit falling on my knees to private prayer, either in the morning or in the evening, in any situation in which it might please Divine Providence to place me. This command, given in such an affectionate manner, I never

* Governor Lachlan Macquarie. – January 1st, 1810 – November, 1821.
**Proceedings of the C.M.S. (1810-12), p. 429.
*** Vide infra, p. 144.
**** Kendall MSS., Hocken Library, Dunedin.

dared to lose sight of. But alas! I got into a solicitor's family where there was no religion; this important duty was therefore soon performed only as a kind of quit-rent. I felt very little interest except in the time of trouble. It was a mercy that I did not continue long there. In the year following I was engaged to teach a school in a village nearer home. There I came into the house of a religious family, and the anxiety which the master and mistress (Mr. and Mrs. Lawson, Immingham) * manifested to promote my eternal interests, will, I hope, be ever recollected with gratitude by me.

"I had also another pious friend (a clergyman, the Rev. William Myers), to whom I am indebted for the chief part of my education, and from whom, as opportunity offered, I have received the most friendly counsel and assistance with regard to both my spiritual and temporal welfare. He was minister of the parish where I was born (North Thoresby, Lincolnshire), and took great notice of me while I attended his school; and some years after he had removed to another village (North Somercotes) he sent for me to live near him. This happened when I was about eighteen years of age, and about this period I had strong religious impressions upon my mind. I assisted my friend in the education of his scholars, and also paid strict attention to study with him. I also purchased a little farm consisting of a house and fifteen acres of land, upon which I studied and practised agriculture for about two years, and I should undoubtedly have continued in this way of life, but Providence interfered, and on a sudden I was requested to take the care and education of the children of three gentlemen at some distance, and I gave up the delights of ploughing and reaping. Should I be called upon to resume this employment, I should find my little stock of knowledge in agriculture exceedingly useful to me. In this last situation (Immingham) I first became acquainted with the affectionate and willing partner of my enterprise.

"I have before mentioned to you the circumstances of my first becoming acquainted with Mrs. Kendall. After I was married to her, I returned to my own native village, where I followed the business of a linen draper and grocer. My returns were insufficient, which led me to speculate in hops in the year 1805. From the sale of these hops I expected to receive considerable profit, and as I had a desire to see the metropolis I thought this the only time to gratify it. Accordingly I came up with them myself by sea. Upon the Lord's Day after my arrival I was providentially led by Bentinck Chapel, and I overheard the congregation singing a psalm. Before this I had never seen public worship conducted throughout in the Church of England with so much advantage. Accordingly after the service at Bentinck Chapel was over, after I had reflected on my want of a situation, and the state of my mind

* Near Grimsby.

as to spiritual things; and saw, or thought I saw, the probable means of my recovery before my eyes, I resolved, in dependence upon the blessing of Providence, to remove to London. With this view I left my hops unsold; I returned home upon the Monday following and sold my little property. I came to town in January, and fixed my residence near to those means of grace which I trusted would lead me to the hope of glory.

"I have now had the happiness to enjoy the inestimable privileges of public worship and Christian communion here for upwards of seven years, and it affords me great comfort and satisfaction that I have had so many opportunities (private and public) of receiving the most important instruction and information from you and my pious friend the Rev. Mr. Mann. * I trust that the sense of these blessings, which extend to my family as well as to me, will always be treasured up in our grateful remembrance both to God and to you and him.

"I am now about to be sent out in a cause of all others the most important, and in which faith and patience require to be kept in lively exercise. It was after reading the eighth report of the 'Society of Missions to Africa and the East' that a desire was awakened in my mind to embark with my family in the cause the Society had espoused. I could not but be seriously affected with the distressing accounts which I continually heard respecting the deplorable state of the heathen world.

"I and my dear partner are now going to bid farewell for a time to the enjoyment of many blessed privileges, and to the society of many with whom we have joined in sweet communion and whom we sincerely love in the bonds of the Gospel. Under any other circumstances than those in which we are placed, the idea must be truly distressing. Indeed, Sir, as it is it will be a painful separation. We humbly hope, however, that it is but for a time, and that we shall finally meet again in a brighter world."

Duly accepted for the work of the Church Missionary Society in New Zealand, Kendall with his wife and family embarked on the Earl Spencer transport on May 15th, 1813. He bore a letter from the Rev. Josiah Pratt, the Society's Secretary, to Marsden, in which the conditions of his appointment were set out. **

"The bearer of this," it was stated, "is Mr. Kendall, who takes his passage with his wife and five children in the Earl Spencer. He goes out as a settler, and we are under an engagement to the Government that he shall continue in New South Wales for three years. He is to act as a schoolmaster and his wife as a schoolmistress. They are to have a grant of land and the customary rations from Government. What advantages they may make

* Rev. William Mann, M.A., St. Saviour's, London.
** The Secretary to Rev. Samuel Marsden, March 22nd, 1813. – Marsden MSS., Hocken Library, Dunedin; cf., Proceedings of the C.M.S. (1813-15), pp. 86-7.

by their school are to be their own. We have covered all his contingent expenses until his disembarkation; from which period to the 31st December, 1814, he is to receive a salary of £20 per annum, £20 for his wife, and £10 for each child. These sums the Committee request you to pay him, and to draw for the amount on me. He is a most worthy and prudent man. Should he be able to support himself and family by drawing less than that sum from the Society, it is understood that he will do so; but should he not be in a condition at Christmas, 1814, to maintain himself and them without some further aid from the Society, the Committee will, on your representation to this effect, authorize you to grant him such further aid. We wish Mr. Kendall, of course, to have his eye continually on New Zealand. Lord Bathurst is fully apprised that this is his ultimate destination. Any New Zealanders who may be brought over and placed with him for instruction during his residence among you would benefit both him and themselves, and you may feel yourself authorized by the Committee to incur any expense on this account which you may judge conducive to our great object.

"The land granted to Mr. Kendall must be disposed of or retained as his own when he goes to New Zealand as may then appear expedient.

"We have sent out a considerable quantity of books, with the Society's mark upon them, which is meant as a library for the New Zealand settlement, to be taken out with the settlers whenever they may go. Mr. Kendall has also 50 copies of the early numbers of a little monthly work which the Society is beginning to publish, entitled The Missionary Register, which in a brief way and at a low price will convey a good deal of information on subjects interesting to all concerned in the coming of the Kingdom of our Lord.

"The Committee beg your acceptance of a bound copy of the Society's Proceedings in three volumes, and also a copy of a most interesting work drawn up by Dr. Buchanan at the request of the Committee. 11 Copies of the same are sent by Mr. Kendall for His Excellency the Governor, accompanied by a letter from Lord Gambier, as President of our Society.

"William Hall and John King have expressed some uneasiness at being kept so constantly at manual labour that they have no leisure at learning the New Zealand language, so I have written to them fully by this conveyance, reminding them that we expected them to support themselves by their labour till it should please God to open a way for them to New Zealand, expecting that by due parsimony of their time they might obtain leisure for some acquisition of the language. What may be their circumstances when you receive this we cannot tell, but if little or no change should have taken place, and there should be a pretty near prospect

for their departure for New Zealand, the Committee will thank you to grant them, so far as it may seem prudent, a little leisure at the Society's loss, for the purposes for which they want it.

"We have waited anxiously for the arrival of the Frederick. She did at length arrive, but without her captain. He was killed in an engagement in which the Frederick was taken. She was recaptured, however, and arrived in England. We learnt that Duaterra (Ruatara) had been landed from her at New Zealand, a fact which we suppose you have known long since.

"Our Committee have had frequent deliberations on the subject of maintaining a vessel to navigate in your seas on the plan proposed by you. The result is that it is a general conviction among us that the Society as a body cannot engage as owners in such a vessel. But I am directed to enquire of you whether, in case such a sum of money were given from friends in this country as would be sufficient when added to what might be raised in New South Wales to provide the said vessel, it could be put under such management in New South Wales as would secure the object. In case it should not be found practicable to establish the vessel on this footing, the Committee wish to know whether one could not be occasionally engaged to and from New Zealand to Port Jackson, and what would be the probable expense of such a trip."

Throughout the long voyage to Port Jackson, where the Earl Spencer arrived on October 10th, 1813, Kendall found much to occupy himself in acting as teacher and chaplain to such of the convicts as were willing to receive him. One convict in particular attracted his attention, and was to accompany him to New Zealand and serve him and his family there. Six Bristol clergymen, Kendall states in a letter written from the Earl Spencer on May 15th, 1813, just as the vessel was about to sail, * had sent him letters of recommendation in favour of a youth named Richard Stockwell, who had been sentenced to transportation for some minor offence. Captain Mitchell of the Earl Spencer now appointed Stockwell Kendall's servant, and ordered him to be released from confinement throughout the whole day. "Iam happy to learn," commented Kendall, " that this youth has conducted himself well ever since he was a prisoner, which I believe is now nearly two years. He used to be one of the principal singers, when he was on board the hulk at Woolwich, during the time of Divine service. He appears to have been piously educated and brought up, and I am told by some sick persons who lie in the hospital, and who also manifest a real concern for their own eternal interests, that, as soon as he was introduced to me by the Captain and the iron was taken from off his leg, he immediately retired as well as he could and fell upon his knees to return thanks to Almighty God for this partial alleviation of his sufferings."

* Kendall MSS., Hocken Library, Dunedin.

The Earl Spencer finally set sail on May 31st, 1813, when Kendall found opportunity to send a letter of farewell to the Secretary. "Our ship is now under way," he wrote, "and I must for the present bid you farewell. Both our anchors parted in the violent gale about a week ago, but I am happy to say nothing happened to occasion any further delay." *

From Funchal, Madeira, 12 Kendall again wrote after some five weeks, giving the Committee an account of his voyage to that point. "We arrived here on the 21st inst.," he wrote in a letter dated June 26th, 1813. ** "A pleasant breeze has wafted us hither and I am happy to say that my family is well. Several of the prisoners here can neither read nor write. I have supplied six or eight with spelling books; they have teachers amongst themselves.

"If I possessed sufficient influence with members of the Established Church to which I have the honour and happiness to belong, who take delight in encouraging missionary exertions, and also with the brethren of other denominations having the same objects in view, I should strongly recommend to their notice a clause in Dr. Buchanan's sermon preached before the Society. 13 For while I feel myself bound to express my thankfulness for the kind attention which has hitherto been paid to me and my family by the ship's company, prisoners' guard, etc., yet in a religious point of view even the effects of this kindness long continued might prove very distressing. Many of the ship's company officers will, for instance, caress my children, and they delight to do them such kind offices as may please them. But then they are not aware that the latitude which is given to expression may be attended with serious injury to the infant minds. It therefore would be very desirable if a suitable means of conveyance could be procured by the religious world for the people they send out, especially where there are women and children, when they would not be exposed to such language as they are taught to fear. While on shore the Christian can retire with his family and shelter them in a great measure from the pernicious conversation of thoughtless men, but there is very little retirement in a ship.

"The youth Richard Stockwell who was recommended to me by our Bristol friends is happy and well. He comes to see me almost every Sabbath Day."

Kendall's final letter to the Secretary with reference to his voyage in the Earl Spencer was written on December 28th, 1813, after his arrival at Parramatta. *** "Through the tender mercy of Divine Providence," he wrote, "I and my family have been conducted in safety to New South Wales. We experienced no hot weather during our passage, and, excepting one day when we passed

* Kendall MSS., Hocken Library, Dunedin.
** Ibid.
*** Ibid.

[Inserted unpaginated illustration]

Samuel Marsden
The portrait of which this is a reproduction was kindly supplied by Miss Elizabeth Betts, of Gladesville, New South Wales, a granddaughter of Samuel Marsden. It dates from the period of Marsden's residence at Cambridge University (1790-2), and the original hangs in Magdalen College, Cambridge.

the Cape of Good Hope, no stormy weather. For several weeks together the Earl Spencer sailed with the wind chiefly upon her quarter, a distance of twenty-four degrees weekly. We sailed alone from near the line, having lost sight of the fleet * in foggy weather which continued for several days.

"After the Earl Spencer put to sea, Divine Service was performed upon deck upon the Lord's Day when the weather could permit. In that part of the ship which was called the hospital, prayers were also read in the presence of as many as would assemble together. Several prisoners attended regularly, and they appeared to listen to instruction. I generally feel embarrassed when I attempt to speak in public. The idea also that I am not a regular ordained minister often damps my spirits. But in the case above mentioned, when I saw so much misery and affliction, I was constrained to speak. As the people appeared to desire it, I considered it my duty to set before them the great truths of our holy religion according to the best of my ability. When sick, dying men cry out under a sense of their own ignorance and wretchedness for spiritual advice, it would be criminal to withhold it from them. Under whatever circumstances the enquiry is excited, it ought to be encouraged.

"Mr. Marsden gave me and my family a hearty welcome upon our arrival in New South Wales, and is fully bent upon proceeding with the mission. The attempt to carry the glorious tidings of the Gospel to New Zealand has been hitherto delayed. Whenever a good work is in contemplation the enemy of mankind will oppose it with all might. In the South Seas he has opposed the plans of the London Missionary Society greatly, ** but the great Head of the Church, overlooking the many mistakes of some of his children, has 'by His own right hand and His holy arm gotten himself the victory.' At Otaheite (Tahiti) a Christian Church is rising with peculiar beauty. Pomare, *** the King, declares his total disregard of all the superstitious customs of his countrymen.

"I shall now be at leisure for some months, and I intend while my time is thus unoccupied to take Mr. Hall and Mr. King with me to New Zealand. They say they will accompany me in the first ship. There appears to be now a fair opening for us at New Zealand. The natives are very industrious and desirous to learn the European arts. They solicit instruction. I have seen one of them and his countenance and conversation were very interesting. Duaterra (Ruatara) is still living, and if it should please God to spare me with life I hope I shall shortly be enabled to transmit you some interesting account of these people from

* The convict transport vessels usually sailed in convoys.
** Cf. William Ellis, History of the London Missionary Society (London, 1844), Vol. I, pp. 23-196.
± Pomare II offered himself for Christian baptism on July 18th, 1812. – Ibid., pp. 199-201.

my own observations. I am persuaded in my own mind, in the meantime, that when the documents which Mr. Marsden has in his possession shall be made public in England the characters of the South Sea Islanders will appear in a better light, and that their good opinion and good offices may be obtained by persons who visit them, provided they treat them with common civility and common honesty. The way is therefore plain before us.

"I have not drawn upon you for any money since I left England, but shall now have occasion to do so.

"Mrs. Kendall took to her bed soon after our arrival at Parramatta, but the child is dead, so that we have five children now living. The dear departed infant suffered greatly, but quickly took its flight from this to a happier world.

"My dear Sir, I shall be happy indeed to hear from you respecting yourself, family, and the congregation of Bentinck Chapel. Although now several thousand miles distant, I can with difficulty divest myself of the idea that you are my minister and that I am a member of your congregation. The consideration that your prayers are with me often bears up my spirits when alone. I know you wish me success, but do not be too sanguine in your expectations when you think of me. As far as the honour of God is consulted you may expect success. But remember man is weak ! Let us therefore look to God."

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1 Ignorant at this time of the New Zealand tribal system and of the numerous Maori Chiefs, Marsden uses the singular "Chief" throughout this letter.

2 Norfolk Island became a subsidiary convict settlement in March, 1788, Philip Gidley King, second lieutenant of HM.S. Sirius, being Superintendent and Commandant till March, 1790, when he was sent Home with dispatches. From November, 1791, to October, 1796, King was Lieutenant-Governor of Norfolk Island. The commandant in 1808 was Captain Piper of the New South Wales Corps. – Historical Records of New South Wales, Vol. I, Part 2, pp. 89, 124, 136, 137, 124, 285, 287; The Letters and Journals of Samuel Marsden, pp. 57-59.

3 Te Pahi, described by Marsden as a man "of a clear and comprehensive mind," reached Sydney on H.M.S. Buffalo on 27th November, 1805, sailing again for New Zealand in the Lady Nelson on 24th February, 1806. He received many presents from Government stores and private individuals, and was presented by Governor King with a silver medal. – The Letters and Journals of Samuel Marsden, pp. 59-62.

4 From 1800, when the Rev. Richard Johnson resigned, until 1810, when the Revs. William Cowper and Robert Cartwright arrived in New South Wales, Marsden worked alone. – W. J. Gunther, The Church in Australia from 1788 to 1829 (Parramatta, 1888), pp. 14-15.

5 The following paragraph in The Church Missionary Society Proceedings for 1806-9 evidently refers to Kendall: – "A proposal has been made to the Committee by a person recommended by the Rev. Basil Woodd to engage with his family in this settlement. He has some knowledge of the business of farming, but has been many years employed in the education of youth. He supports his family in competency, but seems desirous to promote, in conjunction with other settlers, the Kingdom of the Redeemer. Your Committee have it in contemplation to receive him and his family among the settlers, as he may conduce to the ultimate success of the design by introducing some knowledge of European cultivation and by fixing the native language, preparing grammars, etc., in that language, and instructing the children of the natives. He will make himself master, with this view, of the new method of teaching introduced by Dr. Bell and Mr. Lancaster."

The Rev. Basil Woodd, M.A., was minister of Bentinck Chapel, Marylebone, London. A prominent evangelical and promoter of missionary effort, he was elected a member of the first committee of the Church Missionary Society upon its institution on April 12th, 1799, and had the honour of preaching the eighth anniversary sermon of the Society on May 19th, 1807. In 1812, in recognition of his having "rendered essential service to the Society," he was one of four to be selected as Hon. Life Governors. He continued active in the service of the Society till his death in 1831. – Eugene Stock, History of the Church Missionary Society (London, 1899), Vol. I, passim; Rev. Basil Woodd, sermon preached at St. Anne's, Black Friars, before the Society, May 19th, 1807. – Proceedings of the C.M.S. (1806-9), pp. 137-178.

6 John Savage, Some Account of New Zealand, particularly the Bay of Islands (London, 1807).

Savage, who arrived in New South Wales in 1803, was surgeon of a vessel which visited New Zealand to secure spars in September and October, 1805. He returned to England in 1806, and entered the service of the East India Company. Moehanga, the first New Zealander to visit England, accompanied Savage in his homeward voyage, remaining for a few weeks in London. – The Letters and Journals of Samuel Marsden, p. 109; T. M Hocken, Bibliography of New Zealand Literature, p. 35.

7 Proceedings of the Church Missionary Society (1810-12), p. 250. The Parramatta Seminary was completed in 1819. The buildings were Marsden's property, and were erected on a piece of land belonging to him. – The Letters and Journals of Samuel Marsden, pp. 446-9.

8 Hall had married at Carlisle before his departure from England in 1809. His wife accompanied him in the Ann. – Proceedings of the CMS. (1810-12), p. 173.

9 The Rev. Robert Cartwright arrived in New South Wales in 1810. He was ultimately stationed in Liverpool and the southern district of New South Wales. – W. J. Gunther, The Church of England in Australia from 1788 to 1829 (Parramatta, 1888), pp. 14-15.

10 Mrs. Kendall and five children, according to his own statements, sailed with him to Port Jackson. A sixth child was born shortly after his arrival in October, 1813, but it scarcely survived its birth. – Kendall MSS., December 28th, 1813, Hocken Library, Dunedin.

11 Literary Representatives of Christianity in Different Countries, by the Rev. Claudius Buchanan, D.D., of Kirby Hall, late Vice-Provost of the College of Fort William, an Honorary Governor of the C.M.S. The work, published about 1813, was written at the request of the Society's Committee. Reference to this work, with quotations, is made in The Missionary Register, 1813, p. 363.

12 Madeira was occupied by British troops for a few months in 1801, and again from 1807 to 1814. Kendall found it garrisoned by the 2nd Royal Veteran Battalion. – Cf. Fortescue, The History of the British Army, Vol. VI, p. 104.

13 Sermon preached at the parish church of St. Andrew by the Wardroke and St. Anne, Blackfriars, on June 12th, 1810, by the Rev. Claudius Buchanan, D.D. – Church Missionary Society Proceedings (1810-12), pp. 9-50. Kendall evidently refers to Dr. Buchanan's statement that special ships should be chartered for missionary purposes. "It is not proper," the preacher remarked, "that a family of pure manners, who never heard the holy name of God profaned in their own houses, should be exposed, during some months, to the contaminating influence of that offensive language which is too often permitted on board ships of war and commerce belonging to the English nation." – Ibid., pp. 35-6.

CHAPTER II, THE VOYAGE OF KENDALL AND HALL TO NEW ZEALAND, 1814.

CHAPTER II

THE VOYAGE OF KENDALL AND HALL TO NEW ZEALAND, 1814.

KENDALL'S arrival had caused Marsden to direct his attention once more to the commencement of the New Zealand Mission. Naturally he turned in the first place to William Hall and John King, and endeavoured to arouse in them some enthusiasm for the object which he himself had so much at heart. His words of reproof were direct and plain: –

"As Mr. Kendall is now arrived in the Colony," he wrote to Hall, * "I feel it my duty to write to you on behalf of the Church Missionary Society, relative to the Mission intended to be established at New Zealand. I feel no hesitation in saying you have in my opinion acted extremely wrong as far as respects the Mission. This observation only applies to the Mission. I will tell you wherein you have done so. You have always shown a disposition to resist all authority and to take no advice; to follow no opinion but your own, however plain your path of duty appeared to me in respect to the work of the Mission. This disposition I have always considered as a serious radical evil in you as a missionary. On this account you are not open to correction, and you will allow no man to teach you what you ought to know in order to qualify you in some service for the important work for which you originally came out from England. You should consider if you had not engaged in the work of the Mission another might have been found who would now have been filling your place. I am willing to attribute many of your errors to ignorance, which is the parent of obstinacy and self-sufficiency, and not to design. On this account I have shown great forbearance towards you. The Society have pledged great responsibility in me. I feel its weight and am anxious to discharge my trust faithfully. It cannot be supposed for a moment that I should give you any wrong directions or wrong advice knowingly. The temporal and eternal welfare of the inhabitants of New Zealand had been the warmest wish of my heart for years before I saw you, and still continues to be. My high respect for the Society under whose patronage I have the honour to act, my own public reputation in this Colony and elsewhere, and my sincere concern for the inhabitants of New Zealand, are motives sufficiently strong to induce me to act with the greatest caution in every step I take in this important work.

* The Marsden MSS. – The Rev. Samuel Marsden to William Hall, Parramatta, November 28th, 1813.

I have a growing conviction that God will in mercy visit these poor heathens, who are literally without hope at present. Though I am sorry to say that I scarcely recollect a single instance where you have followed my advice or paid the smallest deference to my opinion or directions in matters relative to the Mission, but invariably acted as if there existed no public relation between you and me, yet I am unwilling that you should relinquish the work to which you are destined. I therefore once more in the name and on the behalf of the Society request that you will no longer halt between two opinions, but will either promise to devote yourself to the work, whenever I may call upon you, or relinquish it altogether.

"I am not conscious that you have any just grounds of complaint against the Society, or against me as agent to the Society. The Society engaged to give you, Mrs. Hall, and Mr. King each £20 per annum when you were employed in their service. I was also authorised to give you more pecuniary aid should circumstances render it necessary. We were six months on our passage from England to Port Jackson. During this time I considered you all in the service of the Society, and on your arrival here I paid you not only six months', but twelve months' salary. This sum I considered quite sufficient for your immediate wants, as the Society had been so liberal in your outfit. You wanted neither clothing nor tools, etc. As there was no immediate opportunity for you to begin the work of the Mission, I thought it just that you should provide for yourselves for a time, as you alone from the high price of labour could by moderate application earn eight shillings or ten shillings per day. Shortly after our arrival information was received of the loss of the Boyd; in a few weeks more, of the murder of Tippahee (Te Pahi) and every man, woman and child that could be met with in his district by the masters and crews of the different whalers who were then on the coast of that island. These unexpected and unfortunate events rendered it imprudent for you to proceed to New Zealand at that time, as we were ignorant what effect these murders might have upon the minds of the natives. In a few weeks some natives of New Zealand came to Port Jackson again; three of these men besides Duaterra (Ruatara) I took into my own house. A fair opportunity now occurred for you to begin the work of the Mission by acquiring the language and forming an intimacy with the natives. I proposed to assist you one hour every morning in my own study along with a New Zealander to learn the language and to arrange it a little for you. I proposed also to make you an allowance for the whole or any part of your time that you might devote to the work. I offered Mr. King £60 per annum if he would devote his time to his own improvement in the language of New Zealand and to the instruction of the natives, but this he declined. The last time I spoke to you upon the subject I promised you £100 per annum if you

would follow my directions and devote the whole of your time to the work of the Mission in New South Wales, and superintend the establishment I was anxious to make for these islanders; but this offer you declined, alleging that you could make £150 per annum by manual labour, and more. I told you that in making the liberal proposal I had done to you I had far exceeded my authority from the Society, but my anxiety for the improvement of these people was so great that I would not spare any reasonable sum if I paid it myself. But all I could say was not sufficient to induce you to enter into my view and make a beginning. I must also remind you that not long ago I wished you to visit New Zealand, as a vessel was going merely to examine the natural productions, in which were two or three of my friends, amongst the number Mr. James Gordon, * who was intimate with the natives; but I could by no means prevail upon you. I had procured you good accommodation and a free passage; I offered to pay your expenses and take care of your family; but all would not do. This strange conduct was very painful to my feelings and made me completely despair of your ever entering into the work of the Mission. I thought it would have been a satisfaction to yourself to visit the island; and also to the Society, as you could then have stated from your own personal knowledge what prospect there was of establishing a mission amongst the natives; but my hopes were too sanguine, they were greatly disappointed. I then informed you that, as you would not attend to the Mission in any way or upon any reasonable terms, I thought the Society would be justified in calling upon you to refund to them all the money that had been expended upon you when in England and since you came here; and that you might expect such a call, as you acted so directly contrary to what they had reason to expect.

"As far as respects the Mission, your duty and your conduct appear to me totally irreconcilable as a man professing godliness. Had I been fully aware that you would have acted in this way, I should long ere this have applied to the Society for others to have supplied your place. If you would only be candid and tell me what you will do and what you will not do, I should know how to write to the Society, and what steps to adopt in this country for promoting the great object of the Mission. If it is your secret determination to retire from the work of the Mission and to establish yourself in this Colony – and every thinking person must conclude this to be your object – it would be but fair and honest on your part to say so at once. Should you finally determine to renounce your engagement with the Society, I must request you to deliver over to me all the property belonging to the Society now in your possession, such as smiths' and carpenters' tools, etc., and the necessary articles for dressing and spinning flax, as they may hereafter be wanted for their original purpose.

* James Gordon, naval officer, Hobart.

"I have now stated my sentiments to you fully upon this subject, and I trust you will in reply state yours. I wish you to consider well before you finally make up your mind, and not to return an hasty answer. Examine the natural bias of your own mind, your fixed habits of acting and thinking. To form any resolution against strong fixed habit, though the resolution may be good, yet it will rarely be performed. I am persuaded if you do not regulate your final determination by your known fixed habits, you will act hereafter as you have hitherto done with regard to the Mission, and your conduct will be a source of painful disappointment to the Society, of grief and vexation to all who may have anything to do with you, and of much uneasiness and distress to yourself."

Hall and King were evidently impressed by Marsden's words, and proved ready to listen to the call to action so soon as it was evident that the long and wearisome period of waiting was at an end. On March 11th, 1814, Kendall wrote to the Secretary from on board the Active in Sydney Cove, announcing the purchase of this vessel, "a brig of about one hundred and twenty tons burthen for the express purpose of forwarding the plans of the Church Missionary Society and opening a communication with New Zealand." "Mr. William Hall is on board with me," Kendall continued, "and we expect to sail as soon as we have a fair wind. Mr. Marsden has purchased the Active upon his own charges, * and I have assisted him by drawing upon you for one hundred pounds and upon the Society for my salary up to December 31st next, amounting to one hundred and twenty pounds.

"A young man, a native of New Zealand, whose name is Tohi (Tuhi) 14 has been with me about a month. He can speak English a little, and we can now begin to understand each other tolerably well. I am trying to learn the language, and Tohi, who knows what I want, makes himself to be as clearly understood as possible. He says he will return with me in the Active and dwell with me. The New Zealanders are certainly a fine race of men, and much superior in point of mental capacity to any savages which I have hitherto seen. Tohi is strongly attached to my servant Richard Stockwell (a young man who was recommended to my care by some clergymen at Bristol); he calls himself his brother.

"One object in going at this time to New Zealand is to see whether it would be prudent for us to take our families from New South Wales and reside there. In case the prospect is fair, Governor Macquarie has promised to give us all the support in his power."

* Marsden paid £1,100 for the vessel. – The Letters and Journals of Samuel Marsden, pp. 132-138.

Hall also wrote to the Secretary upon his embarkation in the Active, * explaining his attitude towards the Society and its work, and expressing his eagerness to reach the New Zealand field.

"I have long waited with anxiety," he wrote, "for an opportunity of answering the designs and intentions of the Society – as well as in some measure for discharging my duty – and now I hope a way is opened for visiting the heathen. The Rev. Mr. Marsden has come to a determination at last to purchase a vessel for the purpose of visiting the island, and Mr. Kendall and myself are embarked for New Zealand and in expectation of sailing tomorrow if nothing prevents. We have left our families at Port Jackson until we return, which we expect will be four or five months. We shall endeavour as much as is possible, through God's assistance, to treat them well and set them a good example, and likewise to attend to the Society's instructions as much as possible. Mr. Marsden has given us a little property with us that we may have some trade with them in procuring some of the potatoes and fish and timber and flax and such articles as may be thought to contribute towards the defraying the expenses of the voyage. John King is not going this time. Mr. Marsden did not think him immediately useful as we were only going to take a view of the place and the people. He thought Mr. Kendall and myself could answer all the purposes. Mr. Marsden and I have not been upon good terms of late, but it was entirely owing to money matters. I can do very well with Mr. Marsden if I never ask him for any money, but as soon as I begin to want money our friendship is soon done away, so that I was obliged to draw myself from his employ; and I have done much better ever since. It has pleased God to bless me and my family with health, so that we have been able to save a little to support my house in my absence, so that I do not intend to ask Mr. Marsden for any money in future if I can possibly avoid it. I intend to rely entirely upon the Society for my salary or assistance – and you will be so kind as to send me out property to the amount of the money in wearing apparel, such as printed cottons, calicoes, jeans or good fustians, common shirting, a good quantity of threads of various colours. A little common crockery would be very acceptable if convenient. I hope through the grace of God we shall in a short time be able to give you a better account of New Zealand."

While Hall thus explained his attitude, Marsden himself felt that, since the New Zealand Mission was about to be undertaken in earnest, he ought to give the Committee of the Church Missionary Society his estimate of the men whom he was about to despatch to the new station. "It may be necessary," he wrote to the Secretary," ** to give you a little account of Messrs. Hall and

* Mr. William Hall to the Secretary, March 9th, 1814. – Hall papers in the Marsden MSS., Hocken Library.
** Rev. Samuel Marsden to the Secretary, Parramatta, March 15th, 1814. – The Marsden Correspondence, Hocken Library, Dunedin.

King separately. I am happy to say as members of society they have behaved well – they are sober, honest, moral and industrious men, and have not suffered their good to be evil spoken of. On this account I am fully satisfied with their conduct. But with respect to the Mission they have not acted as they ought to have done, and have given me much vexation and trouble, as I could not prevail upon them to attend to the natives of New Zealand when I had them living in my house. When Mr Kendall arrived I wrote to Mr. Hall, a copy of which letter I will send for your private information and that of the Society * if I have time to take one before the vessel sails. From this letter the Society will see the spirit of Mr. Hall. This statement has had the best effect upon his mind – he did not imagine his conduct had been so improper till I had pointed it out to him in writing. The Society will see from my remonstrance with Mr. Hall that it has been my most ardent wish to promote the Mission, and that nothing has been wanting on my part to forward it. Mr. Hall since came forward on his own account, offered his services and assured me that he would in future take advice. All differences were settled, and he cheerfully embarked with Mr. Kendall. I have no doubt but he will be a valuable man as a mechanic, and of great service to the natives and the missionaries. If they would have given up their time to the New Zealanders who were at Parramatta, I would have willingly supported them, but I refused to support them on any other ground. Both Hall and King have acquired much knowledge while residing here, and at the same time have lived comfortably and preserved their habits of industry by being called upon to provide for themselves when they declined devoting their time to the work of the Mission. King is willing to go to New Zealand whenever I may call upon him, which I shall do when the Mission is finally settled. When the missionaries sail from Port Jackson, should nothing prevent them, I shall press upon their minds as much as possible the necessity of industry, and shall direct Mr. Kendall to devote his time and talents to the instruction of the natives and their children, and to the obtaining of a knowledge of their language so as to commit it to writing, and Messrs. Hall and King to employ themselves in agriculture and the mechanics. By agriculture and the simple arts the natives will gradually be prepared for Divine instruction. The mission at Otaheite (Tahiti) has suffered greatly from everyone doing what was right in his own eyes. Had some been appointed to teach and others to follow agriculture or any other useful employment it would have been much better. Without men's duty is pointed out to them, they acquire habits of idleness and are more exposed to temptation and danger. This should be guarded against as much as possible. An idle man, though he may be pious, yet he is a dangerous member in a small society, as he will always be dissatisfied. He will create

* Quoted supra, p. 37.

difficulties where there are none; and where they are, he will magnify them an hundredfold.

"Perhaps the Society will think my letter to Mr. Hall too strong, and that I ought to have supported him a little, but I do assure you nothing short of such a strong remonstrance would have had any effect upon his mind. I had tried in vain the power of words; and told him I would represent his conduct to the Society again and again. Should Messrs. Hall and King have complained of my conduct towards them, the Society will be convinced from those facts stated in my letter to Mr. Hall that they had no just ground of complaint. They would have taken the Society's money, and yet would not merit it by their services – and to this I would not consent. I believe they are both now fully sensible of their error and will not act so in future. We have had no difference upon any other point but this."

The Active had already sailed for New Zealand when, on March 15th, 1814, Marsden wrote to the Secretary, explaining the reasons which had impelled him to move in this matter, and setting forth his hopes for the future. *

"I was very much gratified with the arrival of Mr. Kendall and his family," he explained, "as it determined me at once to attempt the Mission. I waited upon the Governor, and informed him what was the ultimate object which the Society had in view in sending him out. When he arrived we were building two school houses – neither of them was ready, or Mr. Kendall would have had one of them. It will be some time before they are completed. In consequence of this Mr. Kendall has an opportunity to visit New Zealand before he enters upon any work in this Colony. When I sent the Active I did not think it prudent for any of the missionaries' families to go – but only Messrs. Kendall and Hall. Mr. King remains at Parramatta, as his going would not have been attended with any advantage till they all go, should Providence open a way for them. I have directed Mr. Kendall to bring over with him a chief, in order that we may make some arrangement with him for the future settlement of the missionaries; and that the Government here may explain to them what are our views. I applied to the Governor for his permission to go along with Messrs. Kendall and Hall; and at the time he consented that I should go: but in a few days, when I was preparing, he altered his mind but promised I should go with the missionaries, should it be finally determined for them to settle at New Zealand, and see them properly fixed. I should have been glad to have gone now, as I could then have been better qualified to furnish the Society with every necessary information.

* The Rev. Samuel Marsden to the Secretary, Parramatta, March 15th, 1814. – The Marsden Correspondence, Hocken Library; cf. The Church Missionary Register, 1815, p. 102.

"Messrs. Kendall and Hall were in very good spirits. They have very good accommodation and I trust will do well. I think Mr. Kendall will soon acquire a knowledge of their language. A very fine young man about 17 years old, the son of a chief, * has been living for some time with Mr. Kendall. They were very much attached to each other – he is gone along with him. I wrote to Duaterra (Ruatara) and informed him for what purpose Mr. Kendall was coming to New Zealand, and requested him to come to Port Jackson, or to send some person of consequence to treat with me respecting their future settlement at New Zealand. Before Duaterra left Parramatta he was very urgent with me to send him a man to teach his boys and girls to read and write. I told him then I would send for Mr. Kendall and he should come. I have sent a variety of presents to the chiefs, and hope the missionaries will be treated with kindness and attention by the chiefs and natives. The young chief who is Mr. Kendall's companion will be able to explain to his countrymen the object of the voyage. He assured me that he would return with Mr. Kendall.

"I think Mr. Kendall will prove himself a valuable man for the work. His heart is engaged in the cause – he is very mild in his manners – kind, tender and affectionate, and well qualified to treat with an ignorant heathen. He applied himself to learn the language from Toohi (Tuhi), the young chief, and made some progress – on board he will have nothing else to attend to.

"From a combination of circumstances I trust Divine Providence has opened the way very clearly now, so as to warrant our attempt. No missionaries could go out under more favourable circumstances than Messrs. Kendall and Hall do at present; and I trust they will give a good account when they return. Mrs. Kendall and Mrs. Hall with their children are living near me at Parramatta – I shall study to make them as comfortable as I can. They are all well. Both the master and the mate ** of the Active have been at the Bay of Islands, and are acquainted with the natives of New Zealand, which will prove a great advantage to them. It is singular that by mere accident the ship's company should consist of the following nations: two natives of Otaheite (Tahiti), one of Owhyhee (Hawaii), one of New Zealand, *** one European, one native of New Holland, one American, one from Sweden, one from Norway, one from Prussia, and English and Irish.

"I gave particular instructions to the master for Mr. Kendall to read the service of the Church every Sabbath Day; and when at New Zealand the Sabbath was to be observed with the greatest

* Tuhi, brother of Korokoro of the Bay of Islands.
** Peter Dillon, an Irishman, and David Siepke, a German.
*** Tuhi. – Vide infra., p. 55.

solemnity. I shall be very anxious for their return, and trust the Divine blessing will attend upon them and preserve them from all evil."

In another letter of the same date, March 15th, 1814, Marsden explained the manner in which he had come to purchase the Active.

"The arrival of Mr. Kendall, and the communication contained in your letter," he wrote, "determined me to embrace the first opportunity either to freight a vessel or to purchase one, so that I might have her under my own directions. My first object was to freight a vessel if I could get one upon moderate terms; I made several offers but could not succeed. I could have hired one of about 100 tons for £100 per month, upon condition that I victualled her and paid the ship's company, the expense of which would be about £120 per month more. Could I have got this vessel for two months for Messrs. Hall and Kendall to have visited New Zealand I should have taken her up, but the owner could not let me have her for less than six months certain. This would have been too heavy a sum, and I declined the offer. A few days after, a brig from India, called the Active, was offered to me for sale. She is about 110 tons – very good accommodation and a strong good vessel. I purchased this brig for £1,100 sterling, fitted her out immediately, and she sailed yesterday for New Zealand with Messrs. Kendall and Hall. The expense of fitting her out was about £500 more – the first cost and outfit near £1,900 sterling. About £1,200 of this sum I can command from my own private property. I may be compelled to draw upon the Society for £700, trusting that the Society of private individuals will be kind enough to advance this sum by way of a loan. I will make the vessel answerable for the principal and interest, if she returns and any unforeseen circumstances should prevent the establishment of the Mission. I consider myself responsible to the Society for all that I have done; and I should not have drawn upon them for any money on account of the vessel if my own means would have accomplished this object. I trust the Society will not protest my bills, as it is my full intention to pay them, whether the Mission succeeds or not. Should the Mission not answer, I shall sell the vessel as soon as possible and remit the sum I may draw for – and if it should prosper (of which I have little doubt) I am persuaded the natural productions of New Zealand will cover much of the expenses when brought to Port Jackson and sold, such as hemp, timber, etc., etc.

"The documents which I shall transmit by this conveyance," he added, "will give the Society some idea of the frauds and oppressions, cruelties and murders, that have been committed by the masters and crews of European vessels; and convince the Society that nothing can so effectually remove the dread and horror which the natives must feel at the approach of a ship near their shores as a friendly vessel, when they are once convinced

of the intentions of the Society. The safety and comfort of the missionaries, and the success of the Mission, according to human estimate, will greatly depend upon the vessel. The unknown hardships and insults which Duaterra (Ruatara) suffered before he reached his native land will never be forgot by him or his subjects, though I used all the means in my power to procure him a safe and certain passage to his country. What indignation must he have felt when he had assisted the master of the Frederick for six months to fill his ship with oil, had gone on shore and procured every refreshment for the vessel previous to her sailing for England, and as a reward for his faithful services should be carried, notwithstanding his fear and supplications, away from his country and friends, after he had been absent so many years; and landed naked and friendless at Norfolk Island, and afterwards brought back again to me. Few masters of vessels can be trusted, when once they lose sight of land. Their tyranny and avarice is incredible. I pledged myself to Duaterra that I would send a vessel to the Bay of Islands, and that the master and crew should be instructed to treat them with more justice and humanity.

"New Zealand is one of the finest fields for missionary labours – the inhabitants are numerous, their climate and soil are good, and they are near to Port Jackson. Numbers of British subjects have been cut off at New Zealand in consequence of their cruelty to the natives. The establishment of the Mission there will tend to the security of the South Sea whalers, who put into the island for refreshments. This is an object of some importance.

"It is my intention to keep up a regular communication with the missionaries by means of the Active brig; and at the same time to bring the natives to and from Port Jackson with a view to promoting their general improvement in the arts of civilization and agriculture and in the principles of the Christian religion. Whether I shall have the means of doing this independent of other aid I am not certain yet, till I see what value the natural productions of the island are of, and how they may be procured. Could I have visited the island myself, I then should have been better able to judge what could be done to lessen the expenses of the vessel, which will not be less by estimation than £1,500 per annum. 'The gold and silver is the Lord's.' If this work is from Him, He will carry it on and make it prosper. I wish to commit the whole to Him.

"I have no connection with any person whatever in the vessel – so that none can throw any difficulties in the way in that respect. There is no object of gain in view, excepting of poor souls to Christ. At the same time I should think it no crime, if there should be found any valuable natural productions, to have them brought to Port Jackson and sold for the benefit of the vessel. The arts and commerce will correct the vagrant habits of the natives more than any other measures, and prepare them for the

Gospel. I could not make up my mind to let the women and children go at present, lest the natives should retain any anger for the injury Europeans have done them at different times. Much blame would have attached to me if they had gone and any serious calamities had happened to them. I have no fear myself, and would go without hesitation. If I get some of the children belonging to the chiefs to Port Jackson, and keep them here at school, this will secure, I hope, the safety of any of our people who may live at New Zealand. I am convinced Duaterra (Ruatara) will either come himself or send some of his subjects who are of consequence. Cawheetee (Kawhiti), the son of one of their great priests, who lived with me, will receive them gladly."

On March 14th, 1814, therefore, the Active sailed from Port Jackson, bearing Kendall and Hall on their momentous mission to New Zealand, while Samuel Marsden, the prime mover, remained in New South Wales, to hope and pray that the long expected day had at last dawned and that "the Lord was about to prosper Zion."

The Active had already been at sea for eleven days when Kendall wrote to the Rev. Josiah Pratt, giving him some account of the progress of the voyage of reconnaissance which he had undertaken, prefacing this by a statement with regard to the relations which he had found to prevail between Marsden and the artisan missionaries, Hall and King.

"The Earl Spencer" he wrote, "arrived in the Port of Sydney on Sunday, 10th October, 1813, and as soon as Mr. Marsden had received my note he paid me and my family a visit, and gave us a hearty welcome. The first subject of our conversation was New Zealand, and he expressed his regret that the attempt to carry the glorious tidings of the Gospel thither had been delayed. I shall forbear to repeat the causes of this delay as stated to me by Mr. Marsden and contradicted by Messrs. Hall and King. An untried man myself, it would ill become me to censure the conduct of others before I appear in the field of action. The Society will be glad to hear that I have found the settlers ready to embark with me when a fair opportunity should offer. Mr. John King is poor, has a wife and one child, and will require some pecuniary aid before he leaves the Colony for New Zealand. Mr. Hall has in temporal matters been very successful during the last two or three years, and lives in plenty. He has purchased an allotment of land upon which he has built a good brick house, and I believe has ten or twelve head of cattle. Neither of the above settlers will, in my opinion, be content without an annual salary from the Society; indeed they do not seem to have considered themselves under its protection from the time their salary was discontinued until now. According to their views, and perhaps not being satisfied with the conditions originally laid down by the Committee, they consider themselves as free from the Society while they are not entitled to

Vue du Cap Wangari.

From the Atlas of the Voyage de la Corvette l'Astrolabe (Paris, 1830).

The canoe shown in this plate is about fifty feet long, and may be classed as a small war-canoe. The sixteen persons aboard are all comfortably spaced, but the number would have been doubled on a warlike expedition. Most of them are sitting or squatting on the floor grating (karaho), but some, including the European passenger, are seated on the thwarts. The top-strakes (rauawa) are carved throughout, as are the wash-boards (paewai). The figure-head (tauihu) and the stern-piece (taurapa) are of a local type, probably developed on the North Auckland peninsula but occurring as far south as the Waikato. The taurapa is decorated with a pair of antennae (puhi) covered with white albatross feathers and with bunches of dark hawk feathers, while the tauihu, presumably uncarved, is quite covered with hawk feathers.

[Inserted unpaginated illustration]

Vue du Cap Wangari.
(Nouvelle Zelande).
de Sainson, pinxt.
J. Tastu, Editeur
A. St. Aulaire lith. fig. par V. Adam.
Lith. A. Bes.

any annual acknowledgment. * I think you would please them by sending them something by way of an investment; ** articles of wearing apparel bear a very high price in New South Wales, and will be much wanted should it please God to prosper us in our attempt at New Zealand. Goods are much more valuable than money in this part of the world.

"A new school house is erecting in a district called Wilberforce, in which I understand it is the Governor's intention to place me and my family in order that the engagement of the Society with Government respecting me may be fulfilled; but whilst my time is unoccupied I have leave from His Excellency to visit New Zealand; and Mr. Marsden, having failed in every attempt to hire a vessel or to procure a passage in one, has therefore purchased the Active, a brig of about one hundred and twenty tons burthen, solely for the purpose of forwarding the Mission; and Mr. Hall and I are upon our voyage thither. Our object at this time is 'to promote a friendly intercourse with the natives of New Zealand.' I also wish to procure a native of New Zealand who is acquainted with the English language as a kind of companion, that I may be enabled to proceed with the New Zealand vocabulary which I have now in hand. I am told some of the natives of New Zealand can speak the English language tolerably well; one of these would therefore be of great assistance to me. I have already collected several words, chiefly from a young chief whose name is To-i (Tuhi) 15 and whom I have clothed and fed for several weeks past; but he knows so little of English that I have not been able to make much progress, although he does all in his power to assist me.

Continuing his letter, he states: – "I write now (March 30th) from Jariro Bay on the eastern coast of New Holland, where our ship has been detained some days by contrary winds. I have visited some of the natives on shore, and they treated me with evident marks of their goodwill. Some of our sailors have, I am told, been some time since murdered here; but I think they must have ill-treated the natives before they retaliated with so much severity upon them. For a few biscuits and a little tobacco they have supplied us with a quantity of excellent fish, oysters, etc. They cautiously keep away from us their women and children. After much entreaty two of their young men have been persuaded to come on board, and as soon as they perceived we were their friends, and we had gained their confidence, they were very cheerful and happy. They examined the different parts of the vessel,

* "It must also be understood that Mr. Hall does not conceive it to be right to lower himself to the degree of an ordinary mechanic. If he appears in the Mission it must be in a respectable way. I wish to state the truth, and if more mechanics are sent out everything must be clearly explained before they leave home."
** "This would of course be in lieu of salary. Mr. Hall does not intend to ask Mr. Marsden for anything."

ran up as high as the top-gallant mast to acquaint their friends on the shore with their privileges, and departed highly gratified with their visit. The natives have no raiment upon them. Their canoes are made of the bark of trees, and are of sufficient magnitude to bear them up on the water.

"I have mentioned the circumstances of Mr. Marsden having purchased the Active. Mr. Marsden entertains the idea that by means of commerce he shall clear the expenses of navigating the vessel. I trust that this will be the case; for I should be very sorry that he should be a loser or that, in case he should call upon the Society, a large sum should on our account be drawn from its funds. Should a fair prospect open for us at New Zealand, and the Society or individual members of it agree to purchase a vessel, a smaller than the Active would suit our purpose better; she sails badly, and will not make any progress upon the wind. The vessel should be built in England, where materials are good and shipwrights possessing good abilities can be found.

"I request you will send me a pocket compass and a good plain silver watch that will keep the time well, with a seal upon which there is a suitable engraving, for general purposes. Captain Dillon of the Active has made me a present of a quadrant, so that I need not apply to you for one. I intend to use the watch when I am at sea. Mariners who traverse these seas are often supplied with very bad watches, and it is absolutely needful that we know where we are. It is only a few days since that the chief officer for want of a good watch made the ship one hundred and fifty miles from land when in fact she was only fifty. We were then in a gale of wind, but met with a harbour very providentially. My own watch does not keep the time well.

"We set out for New Zealand under the persuasion that there is now a fair opening for the exertions of the Society. The natives are much superior in point of mental capacity to any savages I have yet seen. They are very industrious, desirous to learn the European arts, and solicit instruction. The people of England, through a natural prejudice in favour of their own countrymen, can dwell upon the cruelties and savage habits of the natives of New Zealand; but the time is now arrived when they must hear of the cruelties of men who bear the Christian name amongst those very savages; and this from official documents supported and established by respectable witnesses. We heard in England of the massacre of Captain Thompson of the Boyd and his men with horror. There can be no argument advanced in favour of cruelty. Yet at that time we were not told the whole of the truth, nor the circumstances which led to that fatal catastrophe. For previous to this some of our countrymen had been committing great depredations at New Zealand. The tops of a field of growing potatoes had been pulled up by some British sailors. The stores had been broken open by force when there could be nothing found

in the fields, and the potatoes which the natives valued and wanted, and which they had preserved with great care for their own support until the ensuing potato season, had been violently taken away. Add to this Captain Thompson's having ill-treated three young New Zealanders whom he had on board the Boyd and who had worked their passage from Port Jackson as seamen. One of them he cruelly flogged, and sent him on shore naked and barefoot; and this young man having acquainted his father, who was a chief, with his sufferings, all communication between the natives and the ship, until the period of its destruction, was immediately cut off. Some time after the horrid transaction, and while the natives were plundering the ship, they found a little boy and a female or two who had stowed themselves into a secret place. The little boy, upon recognizing amongst them the young native whom Captain Thompson had flogged, who was named by the seamen 'George' * when they addressed him, said 'George, you will not kill me?' 'No,' said the New Zealander, 'you are a good boy; we will not kill you.' The child and the women were consequently spared.

"Another engagement of a more dreadful nature ensued. The crews 16 of ten or more English vessels (chiefly employed in the whale fishery, and one having Col. Foveaux on board) by way of revenge united in destroying the inhabitants and habitations of a whole district, and as it is reported (for I must remind you that I only am able at present to judge of the credibility of the story from the accounts of others) actually murdered several innocent people who had nothing to do with the destruction of the Boyd. In this conflict the enlightened chief Tippahee (Te Pahi) was slain. This was the man who formerly had been caressed by Governor King ** and Mr. Marsden, but who, during the absence of the latter gentleman from the Colony in Governor Bligh's time, suffered very much from neglect. Both he and his attendants (about ten in number) were in want of the common necessaries of life, and were obliged to make their beds under a bridge or in the open air. After Tippahee's death, the district of Tippoonah (Te Puna) *** came under the government of Duaterra (Ruatara), a young man who was long under the protection of Mr. Marsden; and I am happy to hear that he is still living. Tarrah (Tara), a very great chief, and a neighbour of Duaterra, is also very favourably disposed towards Europeans. He is now very far advanced in years, and has many soldiers **** at his command. Whenever a ship touches at his territory he always presents a written character of the conduct of his men signed by the preceding captain, and my young friend

* Cf. The Letters and Journals of Samuel Marsden, p. 8711.
** Ibid, p. 60.
*** At the Bay of Islands.
**** 'A person of respectability informs me that he has seen ten thousand of the natives together at one time."

Tohi (Tuhi) informs me that he (Tarrah) always disapproved of the conduct of the natives of Tippoonah (however just according to their own ideas) in the affair of the Boyd, and has ever since the period of the affair been their avowed enemy. Cowatee (Kawhiti) is another friend of ours; he also has lived some time with Mr. Hall by desire of Mr. Marsden. Currocurro (Korokoro) is a chief and the brother of To-i (Tuhi). If it should please God to spare me with life, I hope I shall be enabled to transmit you shortly some interesting accounts of these people from my own observation.

"April 16th. – The Active is now at anchor near Hobart Town. We have been tossed about very much on this passage, and I have not enjoyed my health as well as I did on board the Earl Spencer. Indeed I am fearful that upon the whole the change of climate and change of provisions has proved rather injurious to my constitution; but I bless God, He deals with me most mercifully, and I cannot forbear to own that I feel a secret delight in being sent out under the protection of the Church Missionary Society.

"I have left my family under the care of Mr. Marsden, in a house near to his which I purchased for our accommodation. Mrs. Kendall has sent me a letter dated about a fortnight after I left Parramatta. Mrs. Marsden and the family visit her frequently, but she says that, after having lived ten years together so very happy, she cannot bear the thought of being parted; she is willing to go with me anywhere. I must not think, therefore, of making a second voyage without her; nor should I at this time have done it, but I could perceive no other way to carry with prudence the benevolent intentions of the Society into effect. My wife took her bed a few days after her arrival at Parramatta, but the child is dead; so that I have five children still living.

"I must conclude by observing that I indulge the hope that the Society will not be too sanguine in their expectations of success in this undertaking. As far as I am concerned, I should know but little of myself did I not feel conscious of my own inability. Even an attempt to fix the language of the New Zealanders, so that they may be instructed in their own tongue, is a great work, and cannot in the very nature of things be accomplished for some years to come; and I should shrink from such an attempt did I not know that the Society will be satisfied provided I do my best and leave the issue to God. I shall think myself happy if any toil of mine will stimulate others of greater ability to come forward in behalf of a people 'terrible from their beginning hitherto' but who are included in the promises, and will ultimately be favoured with the sound of the Gospel."

To this letter Kendall added a note which is of significance in view of the unhappy strife that occurred subsequently in the New Zealand Mission.

"Should the Society," he stated, " succeed in the formation of a settlement at New Zealand, one settler must not have to depend upon another, in my opinion, in anything of a temporal nature. For instance, if Mr. Hall should build a house for me, I must of course pay him for it. Our affairs must be kept separate, or else we shall not long agree with each other. I shall endeavour to treat the settlers with respect, but they will think and act for themselves. Mr. Marsden has always considered Mr. Hall in the light of an ordinary mechanic, but he does not think himself bound to work in that capacity."

Kendall's next letter during this memorable voyage of the Active to New Zealand was dated April 23rd, 1814, from Tasmania, where the vessel had to unload some of her cargo. This letter was addressed to his former pastor, the Rev. Basil Woodd of Bentinck Chapel. His first remarks relate to his own personal affairs, his request that Mr. Pratt would send him, as a present from the Society, "a pocket compass to enable him to find his way through the woods" and "a silver watch that will keep the time well." "I am also in want of a few medicinal comforts," he remarks, following this by an account of his physical condition, which is of great interest in view of the unfortunate tendency to over-indulgence in spirits which was to be the curse of his later life.

It seems plain that the change from the ordered life of a London teacher to that of an emigrant and pioneer proved too much for the physique of this middle-aged man, and that, like many others, he ultimately sought to overcome the resulting depression of mind by recourse to stimulants. "Before I left London," he states, "I had long been accustomed to a sedentary life, but by entering upon a different course, by being frequently deprived of my customary rest in the night in stormy weather, and by a change of climate and provisions, I fear I have been rather injured in my constitution. My appetite is tolerably good, but the organs of digestion in my stomach are very weak, and I feel very often oppressed there. After eating such salt provisions as are provided for the use of the ship, I often vomit and purge excessively. I live chiefly upon flour and water when I am at sea. I shall avail myself of your kindness in mentioning the above circumstances to Mr. Pratt, not doubting but by your advice he will send a few articles for the use of myself and family. I could wish to have included some essence of peppermint, and should require directions in order that I might know in what proportions to take the medicines.

"I and my colleague Mr. Hall have been treated with great kindness and hospitality by Governor Davy (Davey), * the Rev. Mr. Knopwood, and the people at Van Diemen's Land. The natives of Van Diemen's Land have been very ill-treated indeed,

* Colonel Davey of the Royal Marines, Lieut.-Governor of Tasmania from 1813 to 1817.

and have vanished entirely from those parts which are colonized by Englishmen. Great numbers of them have been shot like beasts of prey by our people, and the bushrangers who make their escape from the settlement have (for fear of being discovered by means of any communications which the natives might have with the settlers) killed them without mercy. Hence the natives retaliate when they can, and commit depredations as they find opportunity. There are no natives at the settlement except some children which have been stolen away from their parents. At Sydney, Parramatta, etc., the natives can and do reside without fear or molestation, but here they cannot profit by their intercourse with Englishmen.

"According to our instructions from Mr. Marsden we read the prayers of the Church upon the Lord's Day, and the seamen conduct themselves very well. Our small congregation consists of individuals from different nations, each of them knowing something of the English language. *

"I entreat the favour of a line from you as opportunity may offer, and beg your kind remembrance when you approach the throne of grace."

Kendall sent no further communications home during his voyage in the Active. He evidently kept a journal during the period of absence from New South Wales, and its contents are embodied in a long letter addressed to the Secretary of the Society upon his return to the Colony. ** This letter he evidently wished to be considered as a formal report to the Committee.

"Upon my arrival in New South Wales in the month of October last," he wrote, "and my first interview with Mr. Marsden, he expressed his regret that the attempt to carry the glorious tidings of the Gospel to New Zealand had been hitherto delayed; and he was therefore anxious that I should immediately give myself up to the work to which I had the honour and happiness to be appointed by the honourable Committee. It was necessary either to hire or to purchase a vessel for the purpose of forwarding the benevolent designs of the Society. Mr. Marsden failed in his attempts to hire one, and therefore purchased the Active brig. Sunday, March 7th, was the day appointed for my embarkation, and I was accompanied from Parramatta to the Active by Mr. William Hall and my young friend Toi (Tuhi), a native of New Zealand, whom I had some weeks before received under my protection by the desire of Mr. Marsden.

"I here subjoin a list of the names of the captain and ship's company, with the respective places of their nativity. The ship's company consists of individuals chiefly from different nations, each of them knowing something of the English language: –

* A list of the Active's crew follows, vide infra, p. 55.
** Thomas Kendall to the Secretary, Parramatta, September 6th, 1814. – Kendall MSS., Hocken Library, Dunedin.

"Mr. Peter Dillon, master, Ireland; Mr. David Liepke, mate, Germany; Mr. John Wilson, boatswain, England; Mr. John Hunter, carpenter, New Holland; Mr. Thomas Hamilton, cook, Ireland; Mr. William Mansel, North America; Mr. Ab. Wilson, Norway; Bobbahu, Awhyhee (Hawaii); Diekkahee, Bolabola; Mr. Fred. Wormberg, Sweden; Mr. Henry May, England; Babbaro, Otaheite (Tahiti); Mr. William Jones, England; Toi (Tuhi), New Zealand.

"At the Derwent Mr. Rodman Chace (an American) entered as mate in the place of David Liepke.

"A copy of Mr. Marsden's instructions to Captain Dillon." *

'Sir,

"'You will proceed with all possible despatch to the River Derwent with the Active brig, and deliver the stores on board to the person authorised there to receive them. After you have discharged the present cargo you will then with as little delay as possible sail to the Bay of Islands on the coast of New Zealand. On your arrival you will open a friendly intercourse with the natives, particularly Duaterra (Ruatara), Tarra (Tara), Cowheetee (Kawhiti), Kurro Kurro (Korokoro), and any other chief that may promote the object of the voyage.

"'The main object of this voyage is to promote a friendly intercourse with the natives of New Zealand. You will do all you can to prevent any quarrel between the natives and the ship's company. If Duaterra or any other chiefs wish to come to Port Jackson you will receive them on board when you finally leave the island – or if they wish to send any of their children to be instructed, or a young man or two, these you may bring. I wish the natives to be treated with the greatest kindness while you remain there, and everything to be done that can with prudence to gain their confidence. You will inform them that it is my intention to visit them when the vessel returns, and that I wish a chief to come over to Port Jackson, in order that I may enter into some arrangements with him for their benefits.

"'With respect to the articles you will bring back in the vessel, these must depend upon circumstances. I should wish you to bring as much hemp as you possibly can, and such, spars and timber as you may, with Mr. Hall, judge valuable. Pork, if it is to be obtained, and salt fish, rosin, or any other natural productions. I wish you to fill up with potatoes; they had better be kept in the baskets in which the natives bring them, as I think they will keep better that way. On the Sabbath Day I wish Mr. Kendall to read on board, when the weather will permit, the prayers of the Church, and when you arrive at New Zealand I desire that you will be very particular in the observance of the Sabbath day; not buy or sell anything on that day, but all the sailors to be clean and do no work. Messrs. Hall and Kendall

* Cf. The Church Missionary Register, 1815, p. 105.

will do all they can to procure a cargo for the vessel towards defraying the expense along with you, and I hope you will show every attention to them and make their situation as comfortable as possible. Should Mr. Kendall and Mr. Hall wish to remain a few days longer when the vessel is ready, you will be good enough to allow them, in order that they may form any plan for their future settlement at New Zealand, or to gain any information respecting the island for the future guidance of the Church Missionary Society.

"'I am,
"'Yours, etc.,
"'SAMUEL MARSDEN.

"'P.S. – I wish you not to allow any private trade with the natives, nor any natives to be brought on board by the ship's company without your particular permission. And to prevent all quarrels as far as possible, you will not suffer any of the native women to come on board, as this voyage is for a particular object.'

"Although in many important points Mr. Hall and I differ widely in our opinions – and I have to record with grief that we are almost in all respects like unto two individuals sent over by two different societies of Christians – yet I think it my duty to take notice of his proceedings as often as I can, they are so nearly connected with my own. You will be glad to hear that as soon as we were embarked on board the Active it was agreed upon that we should unite in prayer and praise to God every morning and evening, and alternately read a portion of the Holy Scripture for our mutual comfort and edification. And as Mr. Hall did not seem to approve of the idea of adhering to Mr. Marsden's instructions to the captain respecting my continually reading the prayers of the Church upon the Sabbath Day, I readily consented that he should sometimes enjoy this privilege.

"The Active sailed from Port Jackson on Monday, March 14th, and came to an anchor near Hobart Town on Tuesday, April 12th. A few days after our arrival here we were visited by Warrakku (Wai-raku), a young native of the Bay of Islands, who was very desirous to accompany us in the Active thither. He told us he had a great desire to see his mother and sisters, from whom he had been absent some years; but he had unfortunately signed an article to serve in the brig Spring, a vessel then lying near us and bound for Port Dalrymple and Port Jackson, and neither the owner of the vessel nor the captain was willing to part with him. On Wednesday, May 11th, Moroo (Maru), another native of the Bay of Islands, was sent on board to us by Captain Dillon. He had formerly lived with Mr. Hall, and, hearing of us while he was at Port Dalrymple, he left his ship there and came over by land, performing his journey through the woods in five days. His captain sent after him, but I am happy to say that without much difficulty I succeeded in gaining for him his liberty.

"Before I left the River Derwent I had the pleasure of receiving a letter from Mrs. Kendall, of which the following is a copy: –

"'Parramatta, 19th March, 1814.

"'My Dearest,

"'It is with much pleasure I write to inform you we are all well, as I hope these lines will find you. I get better spirits than I had; when you first left me I was low and dull, but I hope God will protect you and send you safe home to your family.

"'All the children have had very bad eyes. Thomas has been quite blind, but they are now better.

"'Richard Stockwell conducts himself very well and is very attentive. He is busy in the garden.

"'Mrs. Marsden and family frequently pay me a visit. It is a great comfort to me in your absence to have such friends so near me.

"'My dear love, I did not think I could bear your absence from me so long, as we have had ten years together so very happy. God grant we may meet again and spend many more years together as happy. I do not care where I am if we are together; I cannot bear the thought of being parted. I think the time very long. I always pray for you every night and morning, that God may bless you in your undertaking and protect you from the cruelty of the heathen, and conduct you in safety to your family so that we may unite again in praying to and praising Him. Our dear children join with me in love to you. Joseph (the youngest child, about two years of age) says his father is gone to New Zealand; he will kiss him when he returns home. They all want to see you very much.

"'I am, my dearest,
"'Your
"'Jane Kendall.'"

I and Mr. Hall were treated with great kindness and hospitality by Lieut.-Governor Davy, the Rev. Mr. Knopwood, and some other gentlemen at Van Diemen's Land. We had an opportunity to make during our stay an excursion into the interior, where we saw the land in a state of cultivation. It produces very fine wheat, barley, and potatoes. Some tracts of good land are lying waste for want of settlers to occupy them. They are covered with grass and in a great measure unencumbered with woods. Bread, beef, mutton, and pork are very plentiful, and the meat is nearly equal to that in England for fatness and quality. The wool is very coarse and of a hairy nature, and it will not in all probability be materially improved until there is a demand for it. It lies there, as it has done in some parts of New South Wales, as a useless thing upon the ground. Mr. Marsden sent ten good rams of the Merino breed in the Active to assist the settlers in improving the wool, six of which arrived in safety. The population near the River Derwent, including the settlement at Port Dalrymple,

amounts according to the latest returns to two thousand and seventy-seven persons, but I am sorry to observe in a religious point of view that appearances are very unfavourable. It was estimated to us by an aged friend * who paid us a visit 'that there could be no situation throughout the whole world where a missionary was more wanted than at Van Diemen's Land.' Amongst such an hospitable people schools might be instituted and supported without difficulty, and much good done in the Colony.

"On Monday, May 23rd, the Active sailed from the River Derwent for the Bay of Islands. After a good passage we came to an anchor near Tippoonah (Te Puna) on Friday, June 10th. Duaterra (Ruatara), we were informed, was at his farm in the interior; but, hearing of a vessel being in the harbour, he came over to Tippoonah in the night and paid us a visit on the Friday morning. I put into his hands a letter from Mr. Marsden, of which the following is a copy: –

"'Parramatta,
March 9th, 1814.

"'Duaterra, King,

"'I have sent the brig Active to the Bay of Islands to see what you are doing, and Mr. Hall and Mr. Kendall from England. Mr. Kendall will teach the boys and girls to read and write. I told you when you were at Parramatta I would send you a gentleman to teach your tameheekes (tamarikis) and kocteedos (kotiros) to read. You will be very good to Mr. Hall and Mr. Kendall. They will come to live in New Zealand if you will not hurt them, and teach you how to grow corn and wheat and make houses. Charles ** has sent you a cock and Mrs. Marsden has sent you a shirt and jacket. I have sent you some wheat for seeds, and you must put it into the ground as soon as you can. I have sent you a mill to grind your corn. If you will come in the Active to Parramatta I will send you back again. Send me a man or two to learn to make an axe and everything. You will send the Active full of moca (muka), potatoes, limes, mats, fish, and nets. I have sent a jacket for Kowheetee (Kawhiti). Tell him to assist you and Terra (Tara) to lade the ship. You will be very good to all my men and not hurt them, and I will be good to you. Anne, Elizabeth, Mary, Jane, Charles, Martha, *** Nanny and Mrs. Bishop, Mrs. Marsden are all well, and wish to know how you are. If you do not come to see me send me word by Mr. Kendall and Mr. Hall what you want, and I will send it to you. – I am,

"'Your friend,
"'Samuel Marsden.'

* "Mr. Patterson, who knows my friend the Rev. Mr. Waugh."
** Marsden's only surviving son, born on June 21st, 1803. He died on September 27th, 1868, aged 65. – Cf. Letters and Journals of Samuel Marsden, p. 25n.
*** Marsden's six surviving children. – Ibid.

"Duaterra gladly received Mr. Marsden's letter, and was very much pleased with the arrival of his promised friends. I and Mr. Hall accompanied him to his principal hipwah (pa) or town, called Ranghee Hoo (Rangihoua). It consists of several warrees (whares) or small huts about five feet in height, seven in breadth, and eight or ten feet in length. We were presently surrounded by many native men, women, and children who conducted themselves towards us in the most friendly manner, and as we repeated our visits their friendship for us became the more apparent. The tohangha (tohunga) * Rakoo (Rakau) paid great attention to Mr. Hall; and the children, who were at first afraid to come near me, us soon as I had gained their confidence would follow me to a great distance to take hold of my hand. In Duaterra's store-rooms were deposited rum, tea, sugar, flour, cheese, and two chests of European raiment. One of these places was unlocked, and although the residence of Duaterra is miles distant yet everything remained safe and unmolested. In many little fenced plots of land at Ranghee Hoo and other places we discovered several hogs feeding. Pork is very plentiful. An axe or a good tokee (toki) ** will purchase one and sometimes two good-sized pigs. The soil is very good near Tippoonah (Te Puna) notwithstanding the hilly nature of the country. The cultivated land produces potatoes, cabbages, turnips, carrots, onions, etc. Those parts which are not cultivated are generally covered with fern.

"On the Sunday after our arrival at the Bay of Islands Mr. Hall read upon deck the prayers of the Church. The rain prevented the natives from coming to the vessel at the time of Divine service, except two or three who had slept on board. In the afternoon the weather was fine, and I and Mr. Hall paid a second visit to our friends at the hipwah (pa). They wished to trade with us, but we told them it was a sacred day. Six days men were allowed to work, and every seventh day was appointed as a day of rest from labour, and to keakea atua, *** for this was the only term which we could then make use of in order to convey to their ideas our worshipping the Supreme Being. We said they might come to the ship with their property on the day following. We acquainted them with our intention of bringing our wives and children from Port Jackson and residing amongst them, and to some children I gave an invitation to go with us and learn the books and see Mr. Marsden; for it must not be omitted that the name of Mr. Marsden is well known at the Bay of Islands. The natives make mention of him in their songs and speak of him with respect. The children and their parents seemed pleased with the invitation, but at that time we did not fix upon any.

* Tohunga, priest,
** Toki, adze.
*** Karakia ki te Atua : pray to the Deity.

CHART OF THE NORTHERN PART OF NEW ZEALAND

FROM THE CHURCH MISSIONARY REGISTER, 1822

"June 13th. – I, Mr. Hall, and Toi took a walk into the interior with Duaterra to see his farm. We passed by the hipwah (pa), Tupookay (Tupuke), and some of the natives meeting us, took hold of our hands in a friendly manner and requested us to eat with them. After some little conversation we proceeded on our way over some swamps and exceeding high hills. We observed no woods near us of any magnitude, and the tops of the hills were generally fertile and covered with good soil. Plenty of good water is everywhere to be found. At length we came to Duaterra's farm which is called Motoo Terra (Motu-tara). In an enclosure he had sown some wheat, which was already five or six inches above the ground, and his people were busily employed in clearing more land upon which he intended to plant potatoes and to sow two bushels of wheat that we had presented to him by the desire of Mr. Marsden. Mr. Marsden has sent a steel mill to Duaterra to enable him to grind his wheat as soon as it will be ready. The natives could not believe Duaterra that it was possible to make bread of wheat until he showed them the mill, from which as soon as they perceived the flour issue, they burst out in expressions of surprise and admiration. Mr. Charles Marsden sent Duaterra two cocks and two hens, and in return Duaterra put on board the Active a sow in pig which is now at Parramatta under the charge of his young friend.

"Duaterra is chief over the people of four districts. His territory is extensive, and he has four hundred fighting men under his command. He has a friend whose name is Way (Wai) who has two hundred. His uncle Kangrohu (Kaingaroa) has three hundred and his uncle Shunghee (Hongi) has six hundred. Shung-hee was introduced to us by his nephew on Thursday, June 16th. * He is a warrior, but apparently a man of a very mild disposition, and although this is the first time he has had any intercourse with Europeans he is remarkably steady and decent in his outward behaviour, and has little appearance of the savage about him. He is a chief over the people of seventeen places, is a man of a very ingenious turn, and is very desirous to learn the European arts. He showed us a musket which had been stocked and mounted by his own hands, and the performance does him much credit, since he had no man to instruct him. He has several muskets in his possession. The natives of New Zealand procure these destructive articles and powder and shot from vessels which touch upon the coast for fresh water, fresh provisions, spars, etc.

"Wednesday, June 15th. – It was a providential circumstance that the brig James Hay should at this time put into the Bay of Islands, as it afforded me an opportunity to write to the Society and acquaint them that I was at length arrived at my journey's end. We were now visited by the aged chief Terra (Tara), 17 his wife,

* Vide Appendix C, p. 264.

and one attendant, and I presented to Terra a letter from Mr. Marsden nearly similar to the one I had previously delivered to Duaterra. Terra requested the captain to take the vessel near to Korrorahrekke (Kororareka), his residence on the other side of the Bay of Islands, about ten miles distant from Tippoonah (Te Puna). This was done, and presently a number of canoes came alongside. I accompanied Terra and his party to the shore, and in return for the kind treatment they had received on board I was presented with five baskets of potatoes. Terra appears to be near seventy years of age; he presides over the people of seventeen places.

"On Friday, June 17th, Whettohee (Whetoi), who is also called Pomarra (Pomare), 18 a person from Mattow Hookee (Mata-hui), invited me to go to his hipwah (pa) ; and upon my accepting the invitation he further proposed to show me the place where some timber might be procured for the vessel, if I would accompany him thither. Accordingly we set out in the afternoon in his canoe manned by his own people. The day was very fine. After rowing several miles it began to be very late, and the whole party stepped on shore. There we made a good fire, and I slept by the side of Whittohee (Whetoi), having for my bed some dry fern and his kakkahow (kakahu), * and the canopy of heaven for my covering. It was still night, the atmosphere serene and clear; the stars shone with peculiar lustre over my head; it was a season for contemplation, prayer, and praise! I mention this event with great pleasure and satisfaction, because the natives of New Zealand have been called a most dangerous set of men; that there is no trusting to them, and they will even destroy a man for the sake of a meal. But here, if they had had the least inclination to have done me an injury, either in my person or property, they had it in their power. I had no means of defending myself against them. I had, it is true, two fowling pieces with me, but they were both unloaded. Whittohee knew this, for he had several times discharged them, so that these could only have served to strengthen the temptation: for if anything would tempt the natives it would be a musket; they are so very fond of articles of this kind they will almost give anything for them. But I slept secure, and felt happy that God had been pleased (for some good purpose, as I trusted) to send me amongst them.

"In the morning at an early hour we hastened to the wood. Ahororakkee (Hauraki) and the men he had with him there, with all possible despatch conveyed two good spars to the waterside. This was attended with much labour, as the timber lay at a distance of two or three hundred yards from the river. But these stout active men soon cleared a path for it and drew it along, and I, Whittohee (Whetoi), Ahororakkee (Hauraki), and some others proceeded to the vessel with the spars which we had procured; and

* Kakahu, a flax mat or dress, a garment of any kind.

about half past ten o'clock in the evening we finished our excursion. For these two spars Ahororakkee received two tokees (toki), and it was agreed upon that he should return to the wood and procure as many more as he could, and convey them to the vessel in the course of a few days. The wood was fourteen miles or upwards from the Active. Loads of excellent pine are to be found. One piece which the natives had cut down measured nearly 90 feet in length.

"On Sunday morning, June 19th, I read upon deck the prayers of the Church. The weather was fine, and several canoes with natives in them were by the side of the vessel. Two or three chiefs were also with us, and the behaviour of the natives during Divine service was very decent and commendable. It was a new thing with them to see our way of worship and to hear of a day of rest from labour, and they seemed to enjoy the idea very much. The Union Jack was hoisted on board the Active, and Terra (Tara) displayed his colours at Korrorahrikkee (Kororareka) in honour of the day. Soon after Divine service was over the natives departed from the vessel, and in the afternoon I visited the kahinghee (kainga) or place of Whittohee (Whetoi) in company with Mr. Hall. The natives were friendly indeed to us, and the interview with the men, women, and children was very gratifying. I distributed on this day several religious tracts amongst the natives, in order to give them some idea of books, and to have noticed the eagerness and delight with which they all received them would have caused a tear, and excited a pious desire in a true believer, in behalf of a people whom Satan has so long held in captivity.

"On Wednesday, June 22nd, Mr. Hall, Mr. Chace, and a party of seamen went up the river in one of the boats as far as the wood, in order to procure some more spars. Mr. Hall experienced the same friendly treatment as I had done, and expressed his satisfaction upon the occasion. A few spars were obtained by the party belonging to the Active, and Ahororakkee (Hauraki) and the natives cut down several others, and on the Friday morning brought them to the vessel for sale. On the Saturday we agreed with Ahororakkee (Hauraki) and his friends for some more spars, for the purpose of obtaining which they returned to the wood on the Monday following.

"Sunday, June 26th. – Mr. Hall read upon deck in the morning the prayers of the Church. The day was fine but no natives came near us. It would have been proper to have given some of the chiefs an invitation to dine with us, as they would have then been present at our worship and known from the example of our people that the day had been observed as a day of rest, and I am sorry it was not done. Terra (Tara) did not hoist his colours at Korrorahrikka (Kororareka) as he had done on the Sunday preceding it.

"On Sunday, July 3rd, at a very early hour, some natives brought to the vessel several spars which they had procured the preceding week, and offered to barter them with us for tokees, etc. This gave us another opportunity of reminding them of the Lord's Day, and they cheerfully conveyed the timber to the shore where it remained until the Monday morning. The chiefs Shunghee (Hongi) and Whittohee (Whetoi) attended while I read the prayers of the Church, and their behaviour was as usual strictly proper. On the Monday the natives received tokees, etc., for their spars and departed much pleased with their respective bargains. They brought upwards of thirty spars from the wood at this time. Whilst these things were doing, Duaterra and a party of friends were actively employed in cutting koraddee (or flax in the growing state) on the other side of the bay. They conveyed several boatloads to a convenient place, which was at a short distance from a part of the bay where there was good anchorage for the vessel.

"On Tuesday, July 5th, I attended the mourning ceremony for Toutoro (Tautoro) * a man who had died on the Sunday. The corpse was neatly wrapped up in the clothing which had been worn by the deceased. The feet, instead of being stretched out as is customary in England, were 'gathered up' in such a manner by his sides that I could not discern them. 19 I heard the bitter lamentations of the women and the funeral song or ode of the men. I witnessed a mock fight as a part of the ceremony, and the whole party, consisting of two or three hundred, feasting upon sweet potatoes by way of conclusion. The women, who were about six in number and related to the deceased, cut their faces, breasts, and arms with sharp shells until they were covered with blood. Terra (Tara) and his wife were there, who paid great attention to me; they wished me to sit near them, and I was presented with six baskets of sweet potatoes or kymoura (kumara) ready cooked for my dinner.

"Monday, July 11th. – I went to Korrorahrekka (Kororareka) for the purpose of taking my leave of my friends the natives. To Terra (Tara), Ahororakkee (Hauraki), Whittohee (Whetoi), Kyterro (Kaitara), I gave an invitation to accompany me to Port Jackson, but they all declined accepting it.

"On Tuesday, July 12, Terra, Tupee (Tupehi), ** Whittohee, and Ahororakkee, seeing the Active in a state of preparation to depart from Korrorahrekka (Kororareka), came to bid farewell. They breakfasted with us in the cabin, and attended Mr. Hall and myself in our morning devotional exercises. They quietly kneeled down whilst we were engaged in prayer, not offering to speak until we had done. I pray that the petitions which they heard but which they did not understand may be accepted by the Most

* Tautoro, the father of Pomare Whetoi. – Vide infra, p. 72.
** Tupehi, Tara's brother. He accompanied Marsden to New South Wales in 1815. – The Letters and Journals of Samuel Marsden, pp. 70 and 127.

High God; and that He will bless our endeavours to acquire such a knowledge of their language as will enable us in time to make known the glad tidings of the Gospel.

"From Korrorahrekka (Kororareka) the brig Active was brought to a river called Manghonuee (Mangonui) on the Tippoonah (Te Puna) side of the Bay of Islands.

"Sunday, July 17th. – I read the prayers of the Church. Duaterra (Ruatara), Shunghee (Hongi), and some other natives were present. On this day Toodeekahtacoo (Turikatuku), 20 the wife of Shunghee, five children, and some friends came to the vessel upon a visit to Shunghee, who had remained on board from the time of his introduction. I had some time before this told Shunghee I wished to see Depero (Ripero) and Duingho (Ruinga), his two little boys; they were therefore permitted to remain on board with their father. Toodeekahtokoo (Turikatuku) and the rest of the family settled themselves upon the shore at a short distance from the vessel.

"Friday, July 22nd. – Having now received the koraddee and wood and water on board, the captain signified his intention to quit the Bay of Islands. Many natives came to the vessel for the purpose of bidding farewell to Shunghee, Duaterra, Tenhahnah (Tinana), and Ponahho (Pounaho), who had embarked for New South Wales. The women, especially Toodeekahtocoo (Turikatuku) * the wife of Shunghee, and Dayhoo (Tehu) the wife of Duaterra, wept very much. In the evening Kurrokurro (Koro-koro) and Taranghee (Te Rangi), two brothers of Toi (Tuhi), who were arrived at the Bay of Islands from a distant part of New Zealand (where they had been some months on a trading voyage) just in time to see their relation previous to his departure, came on board, and the interview was very affecting. They embraced each other and wept aloud for a considerable time.

"On Sunday, July 24th, we were under the necessity of returning to Tippoonah (Te Puna), from which place we had sailed the day before, on account of contrary winds. Mr. Hall read the prayers of the Church upon the Sunday in the presence of Shunghee, Duaterra, and some other natives, who all conducted themselves exceeding well during Divine service.

"Monday, July 25th. – The Active set sail for Port Jackson. Shunghee now consented that Depero, his eldest son, who is about eight years of age, should embark with us. Kurrokurro (Koro-koro), the brother of Toi (Tuhi), was also received on board. Kurrokurro (Korokoro) is a chief; his residence is at Pahroa (Paroa) on the south side of the Bay of Islands. About one o'clock in the daytime I had a most providential escape from imminent danger. The vessel was under way, and I had incautiously seated myself upon the top of a water closet, which is raised above the quarter-deck, in order to speak to some natives who were in Kurro-kurro's canoe at the stern. On bringing the main boat from the

* Kendall's three different renderings of this name give some indication of his early difficulties in the spelling of Maori words.

starboard to the leeboard side I was struck by it and forced overboard. I never had attempted to swim in my life – I could therefore assist myself very little; but the natives in the canoe, observing me fall, came with all possible haste near me, and I was rescued by them from a watery grave. My left leg was severely bruised between the boom and the water closet but not broken. This fresh instance of Divine care and goodness I desire to record with humble gratitude. My life has also been preserved through the kind instrumentality of the people of New Zealand. I pray that the remainder of my life may be spent in humble endeavours to promote the glory of God and the knowledge of His salvation amongst a people who have been so ready to serve me.

"It is recorded by authors on geography that new vessels never left the coast of New Zealand without the loss of some part of their crew. This is a serious charge which I cannot, however, believe to be true. When the New Zealanders are provoked by insult and ill treatment they will undoubtedly retaliate with the utmost fury, but I cannot learn that they have generally, if at any time, been the first aggressors. They have, on the contrary, in a variety of cases which have been incorrectly stated in British newspapers, suffered much from the tyranny and wanton abuse of those who, by reason of the name by which they are called, ought to be distinguished by their mild and humane dealing, before they have returned the fatal blow. It is known that Captain Thompson had flogged Tahrayha (Taraia? Tara), 21 one of the chiefs now living at Whangaroa, previous to the destruction of the Boyd; and the island of the late Tippahee (Te Pahi) at Tippoonah (Te Puna) had been laid waste, the houses burnt with fire, and several men, women, and children shot, before the natives killed some sailors belonging to a vessel named the New Zealand. *

"From the best information which I have been able to obtain I cannot learn that Tippahee had any share in the guilt attending the destruction of the Boyd, although he has been charged as a confederate with the resident chiefs Tippohee (Te Puhi), Pippe, and Tahrayha. The British captains who united in revenging the deaths of their countrymen appear to have been mixed by some natives who were the enemies of Tippahee. It is asserted by respectable characters who visited him after the affair of the Boyd, and to whom he was very kind, that Tippahee was a real friend to an European.

"I met with a person at Tippoonah (Te Puna) who informed me that many of our sailors, when they come into the harbour for necessaries, make it their practice to cheat and defraud the natives exceedingly; that when the natives have parted with such commodities as they previously offer for sale they often receive little or nothing in return, and that this conduct and way of dealing is very painful to their feelings. He declared that if Englishmen

* Cf. The Letters and Journals of Samuel Marsden, p. 97.

would trade fairly the natives were disposed to pay every attention to them and to supply them with anything they might want most cheerfully. Indeed I think this would be the case with many of the natives. They have a particular desire to be at peace with us. They say we introduce amongst them potatoes, cabbages, turnips, etc., and tools of different descriptions which they are continually in want of. 22 There is also another consideration which will operate most powerfully upon the people of New Zealand, and it will have a tendency to create in them much respect for Englishmen. They are particularly fond of bread. When once there is a sufficient quantity of wheat sown so as to enable the natives generally to know its value, they will esteem us highly, and New Zealand may perhaps at some future day afford rich supplies of this article to our ships which traverse the Southern Pacific Ocean.

"A prudent caution is no doubt indispensably necessary in providing for the security of vessels which touch at New Zealand, after there have been so many depredations committed that they are too numerous to admit of a recital. And if also in enlightened and civilized nations the most salutary laws and regulations, with the power to put them into execution, are often insufficient for the protection both of person and property, surely it cannot be expected but there are men so selfish in the unenlightened world that for the sake of gain they will not scruple to rob and plunder.

"Duaterra says 'some of his countrymen are good, will work for their living and wish for improvement; while others are very bad, will take in a ship or steal anything.' He is very desirous to have it in his power to adopt some salutary measures by which he may be enabled to keep in subjection unruly and mischievous men, and to establish laws and regulations for the good order and well-being of his people. He still is anxious to make a Sunday at New Zealand. In my opinion, the true character of the New Zealanders is not so despicable as Europeans are apt to imagine, and it has by some writers been very unfriendly portrayed. In giving a fair account of a savage nation some allowance ought to be made for ancient customs and usages which have been handed down from one generation to another for many ages. I have been told that there are usages of a barbarous nature amongst the people of New Zealand which are not approved by them all, and others followed by some to which others are averse and which they hold in detestation, and I really have discovered in them all that I could expect in a nation which has been for ages lost in heathen darkness. Although many of them disfigure their faces, and their raiment is the most uncouth in appearance of any I have ever before seen, yet neither the men nor the women go naked. The men are also intelligent, and many of them industrious and full of ingenuity; fit for husbandmen and mechanics as soon as they shall be favoured with the means of instruction. The women employ part of their time in making kakkahows (kakahu), mats, moka (muka) etc., and

in all probability many of them would gladly learn to spin and knit stockings and the use of the needle; and the children are lively, active, and witty. They made no stranger of me after my first appearance amongst them. When they saw me they usually said 'How do you do, Mr. Kendall?' They then offered me their little parcels of millo (miro) or thread which they had made with their own hands, and asked me for fish-hooks, nails, and buttons in return. It has been truly said of the New Zealanders that they are a noble race of men. They stand in need of our friendship, and if proper steps were taken for their instruction in the arts, attention paid to their wants, and they were dealt with upon just and good principles, they would by the Divine blessing soon be brought over to a state of civilization.

"Tuesday, July 26th. – Shunghee (Hongi), Kurrokurro (Korokoro), Depero (Ripiro), and Ponahho (Pounaho) amused themselves by attempting to learn the alphabet. Shunghee was so much delighted with it that he said he would continue to learn it daily. I had some cards of letters and monosyllables by me, such as are used by the lower classes in Doctor Bell's 23 system of education, and I proposed to give each of the natives some fishhooks for every page they should learn correctly upon my arrival in New South Wales. At this they expressed the greatest satisfaction, and my little pupil Depero seemed transported with the idea of possessing some riches which he should have to show his mother and his uncle Kangwha (Kangaroa) upon his return to his native land. The natives pronounce with difficulty the letters C, G, H, J, X, and Z. The remainder of the English alphabet they can articulate very well. It is my intention in my little vocabulary of the language to substitute K for the C. You will therefore find those words which I placed under C in the adjoining copy under K. As I get better acquainted with the language I have no doubt but I shall find it necessary to make many corrections of my own words. *

"The New Zealanders are averse to drinking spirits. I do not think the ava (kava) ** root which has done so much injury to the natives at Otaheite grows there.

"One day when Whittohee (Whetoi) and Toi (Tuhi) were with me upon an excursion, and I was reproving the latter for making use of some bad language which he had learnt from the seamen, Whittohee commended me for it very much. He repeated the blasphemous expressions of Englishmen, saying they were no good. 'Yes' and 'no' (he said) were good words to make use of. Ponahho (Pounaho), Depero (Ripiro), and Shunghee (Hongi) learned the English alphabet in five or six days. The latter has also written several copies of letters, some of which I send to you.

* Vide infra, p. 11711.
** The New Zealand plant kawa-kawa, from the leaves of which a drink is brewed, is botanically a different plant. – George Graham.

"The New Zealanders appear to have many deities, to which, however, I cannot learn they pay any particular adoration. I think atua is their name for the Supreme Being, but I am not certain.

"Duaterra (Ruatara) says the marriage contract is made at New Zealand in the following manner: – When a young man forms an attachment for a young woman and he is desirous to have her for his wife, he first consults her parents and brothers and sisters, whose consent he must obtain. If these are agreeable, and the young woman does not cry, she immediately becomes his wife. But if she cries the first night he pays her a visit, or upon repeating his visits a second or third time she continues to do so, he must drop his suit. Simple fornication is not considered a crime, but if a woman is unfaithful to her husband he spears her. Adultery is punished with death.

"On Monday, August 22nd, the Active came to an anchor at Port Jackson. I found my family well in health. My three eldest children during my absence attended school daily. The natives have been well employed since their arrival at Parramatta. Some of them have spent their time in taking a survey of the buildings and various improvements in the Colony, others in learning to read and write, and Tenhahnah (Tinana) has learnt to make nails, etc. They have been before Governor Macquarie. His Excellency has promised them a bull and three cows when they return, and some other useful articles. 24

"Mr. Marsden has obtained leave of Governor Macquarie to accompany us and our families to New Zealand. We expect to embark the first week in November. I shall therefore be from hence entirely dependent upon the Society. I hope I shall do all in my power to earn the expenses necessarily attached to the support of my family, but you will see, my dear sir, and I do not doubt but you will be happy in the observation, that upon my first setting out at New Zealand there will be an opportunity for me to spend the whole of my time in learning the language and instructing the children. If it also should please God to spare me with life, and I find I am encouraged in it, I should be happy to declare publicly amongst the people of New Zealand the glad tidings of the Gospel.

"Those children which I take under my care at New Zealand I shall have to maintain, but I trust this will be done at a small expense.

"Mr. King will accompany us with his wife and one child to New Zealand. They are in good health.

"I have now finished my narrative. You will have the goodness to present my duty to the honourable Committee. I recommend myself and family to their earnest supplication that the Lord Jesus Christ may preserve us in the time of trial, enable us by the powerful operations of His Holy Spirit to know and do His will, and for His own glory crown our endeavours with success.

"Postscript. – There can be no doubt but the language of the New Zealanders and Otaheitians, and indeed of most of the natives of the South Sea Islands, is radically the same," 25

Hall, for his part, informed the Committee of the Society of his journey to New Zealand in terse, laconic fashion.

"I can now inform you," he wrote, * "with some degree of pleasure, that Mr. Kendall and myself have visited New Zealand and that we have found it very much to our satisfaction. The natives seemed rather strange with us at first, but after we made them acquainted with our intentions they became quite familiar with us, and we did not hesitate to go twelve or fourteen miles into the interior of the country and sleep all night amongst them. We stayed at the Bay of Islands six weeks, and went ashore amongst the natives mostly every day. I told them that I would come and live amongst them and make them large European houses, and that I would come and make boats and canoes, and they were very much pleased with the idea; and after we had pitched upon a place that we thought the most eligible to begin the settlement upon, the party that it belonged to were very much pleased with us and seemed very desirous for us to go and live there; and another party that lived at some distance seemed quite offended because we would not go and live upon their district.

"We expect to return in the course of two or three weeks after this date – the vessel is now fitting out in this harbour and going direct for New Zealand with Mr. Kendall and his family, John King and his wife and child, my wife and little boy, and myself, and Mr. Marsden says he will go with us to see New Zealand. We must unavoidably be a great expense upon the Society, although for my part I have been taken out of my employment these eight months past, and have received no assistance in any respect whatever. I have said that I would draw as little upon Mr. Marsden as I could, but, on account of the great distance we are from the Society, that we shall be all under the necessity of having immediate support. We go relying upon the Almighty for protection, and we hope under Divine direction likewise. For my part I mean to exert myself in the erection of a hut or house for each family, and I hope the Lord will bless us with health and proportionate our strength to our labours. I mentioned in a former letter that I should like to have a gun as a kind of defence, as there is nothing the natives so much dread as the sight of a gun; and to make it more immediately useful it ought to be one that would kill ducks at the distance of sixty yards, as the rivers abound with these valuable fowls and my gun is too short and too light for the purpose; and if you will have the goodness to procure it with a quantity of duck shot and send it by the first conveyance I will take it as a particular favour."

* William Hall to the Deputy Secretary, Parramatta, October 14th, 1814. – The Hall Correspondence, Hocken Library, Dunedin.

Meanwhile, Marsden, full of enthusiasm for the Mission which he considered now well begun, secured leave of absence for four months from the Governor. The General Order granting Marsden leave appeared in the Sydney Gazette of November 12th, 1814. In the same Order was published the appointment of "Mr. Thomas Kendall, missionary, to be one of His Majesty's Justices of the Peace in the Bay of Islands in New Zealand, and throughout the islands of New Zealand and those immediately contiguous thereto." *

On November 19th, 1814, the Active again set sail for New Zealand, on the voyage which was to witness the definite foundation of the New Zealand Mission. In the vessel there sailed the three pioneer missionaries with their wives and children. Thomas Kendall, however, had left his two daughters behind in New South Wales, and was accompanied by Mrs. Kendall and his three sons – Thomas, Henry, and William; William Hall was accompanied by Mrs. Hall and his son William; John King by Mrs. King and his son Philip. In addition to the missionaries there sailed Samuel Marsden as the representative of the Church Missionary Society, and John Liddiard Nicholas, his friend, a New South Wales farmer. ** Captain Thomas Hansen, who was accompanied by his wife and his son Thomas, was the navigator of the vessel. The company of thirty-five souls included five New Zealand chiefs, among whom were Hongi, Tuhi, Korokoro and Ruatara; three convicts who had been given permission to leave Australia for three years, Walter Hall, a smith, Henry alias Patrick Shaffery, and Richard Stockwell, Kendall's servant; and one runaway convict, discovered on board after the vessel sailed.

"We had also on board," remarks Marsden, "one entire horse, two mares, one bull, and two cows, with a few sheep and poultry of different kinds intended for the island." The cows and bull had been presented by Governor Macquarie from His Majesty's herd. ***

The voyage passed without incident. 26 The Three Kings islands were sighted on December 16th, and next day the North Cape was reached. Within less than a week Marsden had assured himself that the missionaries would be welcome settlers at the Bay of Islands, and that his dreams were about to be realised. "I think no Society was ever engaged in a greater work than the Church Missionary Society is in this," he had written to the Secretary just before his departure. "The ground is wholly occupied by the Prince of Darkness, and many and powerful

* Robert McNab, From Tasman to Marsden (Dunedin, 1914), pp. 168-170; Robert McNab, The Historical Records of New Zealand, Vol. I, pp. 330-1; The Letters and Journals of Samuel Marsden, pp. 62 and 63.
** Author of A Voyage to New Zealand. (Two vols., London, 1817.)
*** McNab, From Tasman to Marsden, pp. 170-1; The Letters and Journals of Samuel Marsden, p. 79 et seq.

difficulties will, no doubt, one way or another, spring up to oppose this great work, but the Lord is King amongst the heathen, and will, i have no doubt, establish His throne there." *

* Proceedings of the C.M.S.

[The rest of the page consists of footnotes]

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14 Tuhi, brother of Korokoro of the Bay of Islands. After residing with Marsden for some two years at Parramatta, he visited England with his friend Titore in 1818, reaching New Zealand again in February, 1820. He then joined his brother Korokoro against Hongi, and when Korokoro died in 1823 succeeded him as leader. He died in October, 1823, having disappointed all Marsden's hopes for his influence on his countrymen by lapsing into savagery. – Cf. The Letters and Journals of Samuel Marsden, pp. 144-5, 216; Cruise, Richard A., Journal of a Ten Months' Residence in New Zealand (London, 1823), p 148 J Dumont d'Urville, Voyage de la corvette 1'Astrolabe (Paris, 1831), Vol. Ill, pp. 675-8.

15 Kendall notes: – Toi is a name recorded in Scripture. Toi, King of Hamath, sent his son to King David to salute him and to bless him. He also sent gold and silver, which were dedicated to the Lord. – II Samuel, chapter viii, verse 9.

16 Kendall notes: – Captain Inkston of the ship Speke was the ringleader in this horrid affair. Some women and children were killed.

17 Marsden, in his first journal, speaks of Tara as "an old man apparently seventy years of age – the head chief on the south side (of the Bay of Islands) and a native of considerable influence." – The Letters and Journals of Samuel Marsden, p. 95.

18 Mr. Leslie G. Kelly of Te Kuiti, whose wife is a Nga Puhi of the Ngai-Tawaka hapu, comments: – "Whetoi was the nephew of Pomare I, the great Nga-Puhi leader who led so many northern expeditions to the south and who met his death at the hands of Waikato. Upon hearing of his uncle's death, Whetoi changed his name to Pomare, so that in addressing him, his people might always be reminded of the duty of obtaining utu from Waikato for Pomare's death. Pomare I may have derived his name from King Pomare of Tahiti." Whetoi's pa, which stood at the junction of the Waikare and the Kawakawa Rivers, was destroyed by the British troops on April 30th, 1845. – Cf. S. Percy Smith, Northern Wars, p. 56 (footnote), and Cowan, New Zealand Wars, Vol. I, pp. 16 and 33. Mr. Leslie Kelly gives the following genealogical tree for Whetoi:-
Tuwhangai-Puhi
Pomare I. . . . Haki-Te Tautoro
Whetoi (Pomare II)

19 Dumont d'Urville, who as a lieutenant in la Coquille visited the Bay of Islands in 1824, refers at some length to Maori customs with regard to the treatment of the dead.

20 Turi-ka-tuku, Hongi's wife, is said to have accompanied him in all his expeditions and to have been his most trusted adviser. At this time (1814) she was a woman of some thirty years of age. Some two years later she became totally blind as the result of inflammation of the eyes. In spite of her affliction, Marsden, in 1819, found her hard at work in her potato grounds. – The Letters and Journals of Samuel Marsden, p. 166.

21 Kendall notes: "Tahrayha" (Taraia? Tara) was sick five days on board the Boyd, at the end of which he overheard Captain Thompson saying he would throw him overboard. He was forced out of bed by flogging. It is said that when his father met Captain Thompson on shore he killed him.

22 Dumont d'Urville, on the other hand, upon his visit to the Bay of Islands in 1824, found that commerce with the whalers had given the natives an extraordinary idea of the value of their produce, and that they would accept only powder in exchange: – "Il est venu deux pirogues le long du bord avec des pommes de terre et quelques legumes; mais les prix des naturels sont exorbitants. Ils ne rougissaient pas de demander une livre de poudre pour quelques oignons et a proportion du reste, refusant toute autre espece d'article en echange. Les tribus de la baie des Iles sont tout-a-fait corrumpues par le commerce des baleiniers, et je ne concois pas comment les missionnaires persisent a sojourner la, plutot que d'aller vivre sur d'autres points dans le sud d'Ika-Na-Mawi, ou ils auraient bien plus de chances de voir leurs efforts couronnes de quelque succes. – Le Voyage de l'Astrolabe, Vol. II, p. 233.

23 Andrew Bell (1753-1832), a graduate of St. Andrew's University and a minister of the Anglican Church who adopted the Monitorial System in education, explaining it in his An Experiment in Education (1797). With Joseph Lancaster he shares the credit of being the founder of English elementary education. – Vide Art. Diet. Nat. Biography.

24 Marsden writing to the Secretary on September 20th, 1814, gave the following account of the activities of Hongi, Korokoro, and their friends: – "... The chiefs are happy with us at Parramatta, and their minds enlarging very fast, beholding the various works that are going on in the smiths' and carpenters' shops, the spinning and weaving, brick-making and building houses, together with all the operations of agriculture and gardening, have a wonderful effect on their minds and will excite all their natural powers to improve their country. The idea of my visiting them is very gratifying to their minds. At present I spend all the time I can spare with them, conversing with them on all the different subjects that appear necessary for them to be acquainted with, particularly on the subjects of religion, government, and agriculture.

"With respect to religion. I talk to them of the institution of the Sabbath Day by God Himself; and they see it observed by us with particular attention. They see the prisoners mustered on Sunday mornings, their names called over, and then marched to church. They see the officers and soldiers marched to church likewise; and most of the people of the town of Parramatta.

"As I have many complaints to settle as a magistrate, they frequently attend; when I explain to them afterwards the different crimes and punishments that each has committed and what sentence is passed upon them – some men confined for one moon, and some for more, in prison, according to their crimes.

"With respect to agriculture, they visit different farms, observe the plough at work, some men with the hoe, some threshing, etc. They tell me that when they return they shall sit up whole nights telling their people what they have seen; and that their men will stop their ears with their fingers: 'We have heard enough,' they will say, 'of your incredible accounts, and we will hear no more: they cannot be true.'"

25 The Sydney Gazette of August 27th, 1814, made the following announcement with regard to the return of the Active : – "On Tuesday arrived the brig Active, Captain Dillon, from New Zealand, for which place she sailed from hence 4th of March last, for the purpose of establishing a friendly intercourse with the natives; for which purpose Mr. Kendall and Mr. Hall, by appointment of the Rev. Mr. Marsden, accompanied the voyage. She called at the Derwent on her way, and, arriving at the Bay of Islands the 10th of June, found very hospitable treatment from the chiefs and other inhabitants of that quarter. During her stay, which was about six weeks, the James Hay touched there (8 days from hence), and after procuring a few spars took her departure for Europe, all well.

"Three chiefs, one of whom has been to England, and others of inferior rank, expressing a desire to visit this Colony, they were readily received on board the Active as passengers. One of them is chief of the district formerly ruled by Tippahee, and another commands an extensive territory, which contains seventeen towns. Shortly after their arrival they were introduced into the presence of His Excellency the Governor, who treated them with particular kindness, and made them presents with which, as well as with their reception, they were highly gratified. Some of these strangers are now on a visit to Parramatta, and it is not to be doubted will, wherever they go, receive such treatment as to inspire in their untaught minds notions of Europeans very different from those with which the conduct of some of our mariners had, in their own country, possibly impressed them."

26 Kendall suffered much from seasickness during the voyage. "This disagreeable complaint," writes Nicholas, "had a strange effect on poor Mr. Kendall; it made him forget for the moment that he had a wig upon his head, which, falling off in his endeavours to relieve his stomach, dropped overboard, and left him under the necessity of tying a red handkerchief round his temples, which, with the deathlike paleness of his face and the grim languor of his eyes, made him appear so complete a spectre that he forcibly reminded me of Banquo's ghost." – J. L. Nicholas, A Voyage to New Zealand, Vol. II, p. 47.

CHAPTER III. KENDALL'S JOURNAL, 1815.

CHAPTER III

KENDALL'S JOURNAL, 1815.

MARSDEN'S First New Zealand Journal * gives a full account of his establishment of the Mission at the Bay of Islands during his first visit from December 22nd, 1814, to February 25th, 1815. Kendall's Journal, written for the information of Marsden and the Committee of the Society, begins at this point.

"February 25th, 1815. – The brig Active set sail for Port Jackson, having completed her cargo. The chiefs Tupee (Tupehi), Tamorenga (Te Morenga), and eight other natives embarked. I committed to the care of Captain Hanson (Hansen) three prisoners – Thomas Deacon, George Leicester, and Mary Johnson. 27

"March 11th. – Our friend Duaterra (Ruatara), as you will recollect, was taken dangerously ill before you sailed from hence to Port Jackson; and after your departure, his illness still continuing to increase, the attention of the settlers was particularly directed toward him. He was supplied with such things as he thought he could take for his nourishment, for which he expressed great thankfulness, but complained of "want of breath" and bodily weakness and pain. I had not repeated my visits above two or three times before the priest told me he would not live, and on Thursday, March 2nd, he was conveyed from the village upon a kind of bier to a hill at Tippoona (Te Puna) upon which in his lifetime he had proposed to you a town should be built, a shed having been previously prepared for his reception, and there he was to die. It is customary at New Zealand not to suffer a native to die in one of the villages. The natives say if this should be allowed atua would be angry and a heavy calamity would befall them. When Duaterra perceived the time of his departure at hand, he directed his little property to be distributed amongst his surviving relatives. The cow which His Excellency Governor Macquarie had given him, and her calf, he bequeathed to the widow of the late Tippahee (Te Pahi), and the military raiment was to be taken care of for his infant son, whom he commended to my notice, requesting him to be sent to you as soon as he should be sufficiently strong to endure the passage, and to be brought up in the orphan school at Sydney. He desired his wife to admonish Warree (Ware) and Guanna (Te Uri-o-Kanae) and the people of Tippoona (Te Puna) to be kind to us all when he was gone.

"Duaterra only lay one night in the bush. He died on Friday, March 3rd, early in the morning. The chiefs Kangroha

* The Letters and Journals of Samuel Marsden, Chapter II.

(Kangaroa) * and Shunghee (Hongi) and the near relatives of the deceased were immediately sent for. I was present at the time of Kangroha's and Shunghee's arrival. The latter had been particularly attached to his nephew, and he saluted me with many tears. The corpse, which was wrapped up neatly with the garments of the deceased, the feet being gathered up, was placed in a sitting posture. The brow of the head was encircled with many feathers to form a kind of glory. The face might be uncovered by taking away a small piece of English scarlet cloth, which had been cut for the purpose. 28 The features were natural. On the right hand Dahoo (Rahu), the wife of Duaterra, was seated as chief mourner, and on the left his sister and two or three female relations. Many natives were seated at a little distance from them. As we approached the mourners commenced their usual bitter cry, beating their breasts and waving their hands. When our friend Shunghee had uncovered the face of his nephew he stood immediately in front. The New Zealanders do not believe that the spirit leaves the body until the third day after the decease, and they say it hears the words of the survivors during the suspense. In his left hand he held a blade of green moka (muka - flax), ** which he had intentionally plucked up, and waving the other he occasionally took hold of the hair of Duaterra as if eager to snatch him from the King of Terrors. Tears fell streaming down his cheeks as he began his lamentable theme. The natives joined in crying, but the grief of the relations was excessive. Dahoo (the head wife) was of all others the most unconsolable, and her conduct has brought within my observation one instance more than the many I have before heard of of the dreadful effects of heathen superstition, for on Saturday, March 4th, while the people were still mourning and cutting themselves according to their manner until their persons were besmeared with blood, she sought and found an opportunity to put a period to her own existence by hanging herself at a short distance from the body of her departed husband. None of the natives, nor even her near relations, appeared shocked or surprised at this incident. The mother, it is true, wept while she was composing the limbs of her daughter, for what mother would not weep? but she nevertheless applauded "her resolution and the sacrifice she made for the man she so tenderly loved. Her father observed her corpse without any apparent concern. I could not discover a tear when it was brought before him, and her brothers smiled on the occasion and said 'it was a good thing at New Zealand.' It is common for women to do this when their husbands die. They think they then go to them. It appeared strange to me that the family could suppress the feelings

* Hongi's brother; Marsden calls him Kangorooa. – Cf. Letters and Journals of Samuel Marsden, p. 96.
** Kendall notes: – "The New Zealanders karakia atua (pray to the deity) with something green in their hands."

of human nature on such an awful occasion, as I had always hitherto observed them very affectionate towards each other and remarkable for their attention to the woman who was now no more.

"I hear from the natives that a few days after Duaterra was attacked with illness a watch was set during the night to observe whether they could discover a star falling from the heavens, or rather one of those meteors falling which is often in England termed the 'shooting of a star.' 29 And upon the day he was seized with a kind of momentary delirium his priest concluded this event had taken place. Atua had then, as it was conceived, entered into him. Hence he was taboo (tapu) himself, or a sacred person. No New Zealander was permitted to come near him except the togungha (tohunga) or priest and those of his own family. You know, Sir, with what difficulty you obtained admission, * and that was only by special permission after it had been settled upon that an European would not by his presence occasion the displeasure of the deity. Everything was also tabooed which he touched or out of which he ate. I one day took up with me some rice water; when I had given him a few spoonfuls and was desirous to empty the decanter in order that it might be replenished, his feelings were very much hurt. He said to me, 'You are very unkind, Mr. Kendall. If the decanter is taken away, atua will kill me this very day.' I told him the atua must be very cruel and reminded him of the God Whom we worshipped, Who was infinitely kind, and, as he had often heard, had given His own Son Who had suffered, bled, and died for the sin of man, in order that man might live and die happy. He made no reply to my observation, and when I recommended him to take some nourishment as often as possible, he said, 'When breath comes, I shall eat.' In certain diseases upon the lungs, such as a violent cold which I believe was the case with Duaterra, the natives believe that atua enters into the sick in the form of a voracious reptile, and though unseen preys upon the vitals until the breath is gone. They believe also that as the atua descends like a falling star, so in time the soul of the deceased ascends and becomes a star in the firmament. This takes place when the eyes are wasted away. The left eyes of Duaterra and Dahoo are to be seen shining amongst those brightest luminaries in a little time. ** The latter asserted before she hanged herself that her husband had requested her to come to him. It is common for women to destroy themselves for the sake of their husbands.

"As well as a place in the heavens, the New Zealanders also assign some mountain at the North Cape for the place of departed spirits. There they say they are engaged in war. Duaterra is a whidooapi (wairua-pai), or good spirit; Dahoo is a whidooa keno (wairua-kino), a bad spirit.

* Cf. The Letters and Journals of Samuel Marsden, p. 120.
** Kendall notes: – "The natives say one eye of a dead person becomes a star, the other a spirit on earth."

"The New Zealanders are very much afraid of their atua, whose attributes are painted out under the most fearful images. Those natives who have been amongst Englishmen and are acquainted with our language tell me their atua is the devil. It appears they have no notion of the Supreme Being as a God of love and mercy.

"As soon as Duaterra was dead the natives called his corpse atua as they do all other dead people. Whenever we come near a piece of tabooed ground and ask the reason why it is tabooed, if a person has been buried in it we always receive for an answer 'atua lies there.'

"The remains of Duaterra and his wife were laid upon a stage which was erected upon the spot where the former died. The apparel they wore at the time of their decease and the tabooed articles were deposited with them. Shunghee (Hongi) enclosed their tomb with boards and railing. The seven chiefs who assisted in the above service were not permitted to touch any victuals with their hands, but were obliged to stoop with their heads to the ground and take their victuals with their mouths for some time. Kangroha (Kangaroa) was tabooed three days, Shunghee (Hongi) two days, Rakoo (Rakau) three days, Tenghrangha (Te Ngarara) two days, Tairae (Tara) two days, Guanna (Te Uri-o-Kanae) ten days, and Taoppopo (Tao-popo) two months.

"After the funeral ceremony was over, the two surviving wives of Duaterra, his sister, mother-in-law, and uncle were conducted to a hill opposite the door of my dwelling. They are to bewail the loss of Duaterra for some time to come. * No person is to touch the two wives and sister – atua would be angry. We can hear their cries every day. Numbers of natives come from all parts to join them in their roaring. Friends and enemies visit the tomb, some of them leaving part of their garments behind them. The veneration of the New Zealanders for the dead is extraordinary. 30 A native who can speak English asserts it is like our going to church. I cannot say positively the dead are worshipped. As I become acquainted with the language I shall better understand the real purport of the funeral ceremony. Certainly the people here are held in a state of extreme bondage by the great deceiver of mankind.

"In adding to my testimony to the character of Duaterra, I must freely state that, as far as my short acquaintance with him will allow me to judge, I have every reason to believe him to have been an honest, upright man in all his dealings, an adherent to the truth, a good husband and father, and a well-wisher to his country. His work appears to have been done so far as it related to the principal object of the Society. As soon as he landed the last time he joined the natives eagerly in their heathenish ways. He

* "At least two months," Kendall subsequently adds.

had also imbibed strong prejudices against the missionary establishment. He had prepared the way for our entrance, but he seemed to be almost unwilling to aid us any further. The enemies of the cause had poisoned his mind while he was at Port Jackson by telling him we should shortly increase our force and take possession of his country, and he was too warm a patriot to bear with patience the idea of becoming accessory to its ruin. * This was also a serious impediment to the improvement of his mind. When I first saw him I thought him in a fair way to shake off his heathenish customs altogether, and he seemed to dispute those principles which had in his early years been implanted in his mind, but his ideas had been ruffled while he was thus undecided. In his professions he was sincere, and I am willing to believe it was upon principle that he in his last illness so heartily joined in the superstitious notions of his ancestors, aided by the example and solicitations of those friends who were about him. Tapapa (Te Papa), his priest, was constantly with him from the time his illness took a serious turn until the hour of his death.

"On March 23rd, Tamoungha (Te Mounga) and Kurro (Korokoro), two chiefs of Whangaroa, came to see us. I was desirous to return with them to their home in order to make observations upon the place and population, and had equipped myself for the purpose, having my provisions and bedding ready; but my friends at Tippoona (Te Puna) prevented me and almost insisted upon my staying at the Bay. They assigned as the chief reason for their reluctance to my embarkation for Whangaroa that when the Boyd was taken Tippahee (Te Pahi), their late chief, was blamed as a principal ringleader, and the captains and crews of the whalers shot many of their people and destroyed their island, and if I should be killed at Whangaroa they would again bear the blame and suffer although entirely innocent as was Tippahee. I could not be offended at their close reasoning, for it is now settled in my mind beyond a doubt that Tippahee, so far from being guilty in the affair of the Boyd, was doing a most honourable and humane action. He called the seamen (ten in number) out of the rigging with an intent to save them, and would have succeeded in his object had he not been opposed by Tippoohee (Te Puhi) and Taara (Tara) who took them from him by force. The natives of Whangaroa, while they acknowledge their own cruelty, universally assert that when they were killing the sailors Tippahee held his hand over his eyes and shed tears. He by no means joined them in their horrid festival. I am thus circumstantial in order to show that the little acquaintance which Tippahee had had with the civilized world had been very beneficial to him in a trying moment. The people of Tippoona (Te Puna) also appear very desirous to have their innocence established with the people of England.

* Cf. The Letters and Journals of Samuel Marsden, p. 141.

The Rev. Josiah Pratt, B.D. (1768-1844).

The Rev. Josiah Pratt, B.D. (1768-1844), Vicar of St. Stephen's, Coleman Street, London, succeeded the Rev. Thomas Scott, the first secretary of the Church Missionary Society, in December, 1802, and retained the office until April, 1824. Throughout his twenty-one years of office, Pratt devoted almost the whole of his weekday time to the work of the Society, his house, 22 Doughty Street, being practically the Society's office. "There he wrote his long letters to Africa and India and New Zealand," Eugene Stock puts it, "in days when shorthand writers and copying presses were unknown, and when there were no mail steamers to carry his correspondence or bring back the answers. There he bore the burden of what became a rapidly growing organization; and there, in simple faith, he daily and hourly cast his burden upon the Lord."

[Inserted unpaginated illustration]

THE REV. JOSIAH PRATT, B.D. (1768-1844).
The Secretary of the Church Missionary Society.

"On March 31st a canoe returned from the River Thames, the people on board having killed and eaten three men and taken a woman and five female children as prisoners, whom they intend to keep as slaves. 31 The head of one of the unfortunate victims has been exhibited in our settlement. It had been cured by the natives for the purpose of showing their friends at home the victory they had obtained over their enemies. * The settlers entreated the natives to take it away and bury it in the ground. We think it our duty to express our concern in the most public manner at everything which relates to their wars and cannibalism.

"April 8th. – Attended a mourning ceremony. The relatives of five natives who had been dead some time, but whose bodies were now taken up for the purpose of preserving the bones, assembled to mourn over them. The same shouting and crying were to be heard as on other occasions. The faces and breasts of the mourners were as usual besmeared with blood. It is customary for the New Zealanders to take up their friends after death. A common person's bones are cleaned once. The bones of a chief are taken up four or five different times and finally polished and brightened with oil and put into a basket. They are preserved as sacred relics. Children are brought to cry over the bones of their ancestors in order to perpetuate their memory. The manner in which the people of New Zealand take care of their dead is particularly disgusting. They will carry the corpse of a relative several miles upon a bier a month or two after the decease. Three of the above-mentioned persons had only been buried one month. The skull is exposed while the people are crying. They call it atua.

"I am sorry to observe that a few weeks after your departure a quarrel arose between the chief Kurro Kurro (Korokoro), who accompanied us from Port Jackson, and O Keda (Okira), another chief, whose territory is near Whangaroa, which was attended with serious consequences. The people of Kurro Kurro had, while they were one day passing by the district of O Keda (Okira), ** taken some potatoes from a farm on shore, which, the natives resenting, recourse was had to arms. One of O Keda's people was slain and buried on his own ground. A little time after this O Keda collected together his people, and coming to the Bay made a descent upon Kurro Kurro. His property was destroyed, and several hogs in an adjacent island belonging to Pomarree (Pomare). The colt which you presented to him was killed at the same time.

"The New Zealanders will have wars amongst each other, but I do not apprehend they will attempt to fight the settlers while we preserve our neutrality and treat them well. War is the New Zealanders' glory. Fighting is the principal topic of their conversation. They carry the idea of it into another world. The

* Cf. The Letters and Journals of Samuel Marsden, p. 496.
** Okira, a son of Tareha.

manual exercise, if I may so call it, is performed as a part of the funeral ceremony. They believe the soul, as soon as it is parted from the body, is engaged in war. The place where departed spirits go to war is at the North Cape.

"April 15th. – The remains of Duaterra (Ruatara) and his wife were carried from Tippoona (Te Puna) to Motoo Terra (Motu-tara), a distance of fifteen miles. Lamentation as usual.

"On Wednesday, April 19th, three chiefs, Tapahee (Te Pahi), Tamoungha (Te Maunga), and Kullokullo (Korokoro), from Whangaroa, with fourteen war canoes and about three hundred people, visited our settlement. Tapahee was the man who saved the woman and two children at the affair of the Boyd. He appears to be a mild man, and to have much more influence with the subjects than any chief I have before seen. He entreated us to go and settle at Whangaroa. He and his people visited the place where Duaterra died; they sang the ode and performed the military exercises. On the Thursday they all went over the bay to Takooa-kaoo (Takuakau) to cry over the bones of one of the chiefs, which had been taken away from Tippoona. At the time of their departure Tapahee gave orders to his people to return a saw belonging to the Society which had been stolen during the night. This was done, although broken in several pieces. One of the war canoes measured eighty-four feet in length and contained sixty-seven people.

"Owing to their filthy habits and living so much upon fern root, the New Zealanders are very subject to cutaneous diseases, as boils, etc. They are also frequently afflicted with violent headaches, bad eyes, etc. 32 I wish I understood medicine better, as I think I could render many of them great assistance. As it is I have many patients to whom I administer such medicines as they seem to be in want of. They are highly pleased whenever they find relief. 33 They are very blameable in allowing their young women to visit our ships. Many of them contract diseases from our seamen, and I am sorry to say in some cases the unhappy creatures have perished for want of knowing a remedy. From seamen they have also learnt to curse and swear. It will be a long time before we can cure them of the language they have acquired from our countrymen.

"Wednesday, May 10th. – This day we were visited by the chiefs Tippoohee (Te Puhi) and Tarra (Tara), who were concerned in the destruction of the Boyd. They, with some of their dependants, had been absent five months upon a fighting excursion to a distant part of the island, and were now upon their return home. They were very hungry, and were supplied with some baskets of potatoes from the settlement. George (Tara) said he had killed many of his enemies but had not brought with him any of their heads. A little boy about ten years of age was taken prisoner. Tippoohee, Tarra, and their people conducted themselves in a

quiet and peaceable manner during their stay with us. The chiefs Kangroha (Kangaroa), Shunghee (Hongi), and Tarra (Tara) were here at the time, and they all united in friendly converse, having dropped hostilities.

"The people of Whangaroa say they would not injure Mr. Marsden's vessel should she put in there, because they are attached to Mr. Marsden and like the conduct of the captain and the ship's company. They will not give any promise respecting any other European vessels.

"Sunday, May 7th. – We were visited by Kangroha (Kangaroa) and Shunghee. They have brought with them a plentiful supply of potatoes, etc. Shunghee wept bitterly when he saluted me.

"Friday, May 19th. – Went to Whitange (Waitangi) in company with Mr. Hall, where we met with the chief Warrakkee (Waraki) and purchased of him a parcel of land for the Society, containing by measurement fifty acres, being the most eligible spot in the Bay of Islands for a settlement. * Warrakkee ** expressed, as several other native chiefs had done, his fears lest the English should in a little time increase their numbers, drive the natives into the bush, and take away their land from them. We endeavoured to convince him to the contrary. He replied to our observations 'that it was very good for a few white people to live at New Zealand but not so for many.' When I was taking some refreshment I gave Warrakkee a little pork to eat, which having taken betwixt his teeth, he made a long oration and then spit it out again. This was a religious transaction. He endeavoured to convince me that by this conduct he intended to give no offence. He should eat with me by and by.

"Arrived a canoe from Ahourakkee (Hauraki) *** with some people of Shoupay (Te Haupa). On Sunday, May 21st, some of them attended Divine service in my house. They were delighted with the music and singing.

"The natives have stolen many articles from us since we disembarked, but they have done it in a very secret way and do not appear disposed to do violence to anyone. I do not wonder at this pilfering. They are so extremely fond of iron.

"As far as I can judge Divine Providence seems to be preparing the way for the Gospel to be introduced amongst the natives of New Zealand. I can speak to them in their own tongue, as yet, very imperfectly. But when I, in my incorrect way, attempt to tell them of God who made the world, and of the great love of His Son, Jesus Christ, for mankind, they do not reject the account

* Fifty acres were purchased for five axes. – Cf. R. McNab, From Tasman to Marsden, p. 188.
** Father-in-law of Ruatara. – Vide supra, p. 22.
*** Kendall notes that this is the River Thames. Te Haupa was a head chief of Ngati-Paoa.

with abhorrence. We are in want of a person of talent to assist in fixing the language. I and my colleagues, sensible of our weakness, call for help. We entertain the glad idea that the time of these poor creatures' deliverance is at hand. Before any other persons can arrive from England I have no doubt but through the Divine blessing the settlement will be established.

"Two or three pious smiths would find plenty of employment at New Zealand. They and their families would be well supplied with the productions of the island.

"Thursday, June ist. – Anchored on the other side of the Bay the Phoenix, Captain Parker, which put in there for provisions, water, etc. The natives of Tippoona, hearing of Captain Parker's arrival and knowing him to have been concerned in the destruction of their island, 34 were exceedingly desirous to see him, and requested me to give him an invitation to my house. This I did, and he came on Sunday morning the 4th June. When he landed two or three of the principal natives surrounded him, and, pointing to the island where the hippah (pa) formerly stood, said in their broken English 'See the island. See the island.' The captain was not at a loss to comprehend their meaning; nor indeed was I at all displeased at their conduct, particularly as I knew it was not their intention to hurt him. I requested them to say no more until Divine service was over, as it was then time to assemble to worship God. They attended to my request immediately. As many as could came into my house, and the remainder flocked round the door. When prayers were over, I told them Captain Parker and the other captains of the whalers had been told that their late chief Tippahee (Te Pahi) was the principal ringleader at the destruction of the Boyd and ship's company; that he had been told lies, for Tippahee was a good man and the people of Tippoona (Te Puna) were good men, and that Captain Parker now wished to make peace with them. He would not hurt them any more. The natives, addressing themselves to Captain Parker through their speaker, for one of them could speak English tolerably well, told him how many men, women, and children had been killed; how many balls passed through the legs, arms, etc., of them; that Tippahee had seven balls which passed through his raiment, one of which wounded him, but not mortally; and that all the rest of the inhabitants swam for their lives and made their escape, except nine women who, being wounded and despairing of any mercy, sat themselves down upon the beach and were seen at daylight but not killed by the sailors. The interpreter added that the natives were now ready to make peace. Several of them upon this rose up and shook Captain Parker by the hand One of them offered in a jocular manner to change coats with him, and the interpreter accompanied him on board his ship, to whom he presented an axe and some other articles. An axe was also sent to my house for the chief Gunna (Te Uri-o-Kanae). The settlers were much gratified

with the above interview. The peaceable manner in which the natives of Tippoona represented their wrongs without any sudden burst of passion, and the readiness they manifested to make peace, have confirmed our good opinion of their friendship.

"We were supplied with some comforts from Captain Parker's ship. He also left a she-goat and a sow for the settlement. My friend Toi (Tuhi) signified his intention to accompany the captain to England. * His brother Kurro Kurro (Korokoro) wished him to take his wife with him. When I reminded him of the distressful nature of her situation should her husband die at a great distance from home he replied it would be a good thing for her to hang herself according to the custom of the New Zealanders.

"Tuesday, June 13th. – Arrived the brig Trial, Captain Hovell, and the schooner Brothers, Captain Burnett, from Port Jackson. Some natives returned from Port Jackson in the above vessels. Captain Hovell also brought me letters from Mr. Pratt, Mr. Marsden, and some other friends at Port Jackson. The natives sold Captain Hovell, as I am informed, about two tons of flax. They also supplied the vessel with pork and potatoes.

"Friday, June 16th. – Died, after a short illness, Tara-Kakoo (Te Raraku), the brother of the late Tippahee and uncle of the late Duaterra. The natives were busy on the Sunday in mourning round him and cutting themselves after their manner until blood gushed out. Mrs. Kendall and I took a walk in the afternoon to see them. The corpse was decorated with feathers and the forehead bare as usual. What poor creatures men are without the consolations of the Gospel in the time of trouble.

"Monday and Tuesday, June 19th and 20th. – Some strangers visited us from the other side of the island and from other parts, amongst whom was a native of the Marquesas, who expressed a desire to go to Port Jackson. He informed me Mr. William Crook of Sydney had resided with his father when he was in the service of the London Missionary Society. They brought with them moka (muka) ** in abundance, hogs, etc. They departed well satisfied with their respective bargains, having obtained axes, etc.

"All the natives who have come to our settlement for axes and other iron tools have been supplied. We have suffered none to go away disappointed. The smith is constantly at work. He has more work upon his hands than any settler. We could not do without a smith. He in is my opinion under Divine Providence a great means of our protection. The natives are yet unsettled, as must be expected. They can not bear to see property before their eyes without coveting it. While they see the smith at work their attention is directed towards him. They know we have no trade before-hand to tempt them to plunder. They therefore wait until they can obtain it from him.

* Cf. The Letters and Journals of Samuel Marsden, p. 14411.
** Muka – flax-fibre.

"On Tuesday, July 11th, sailed the Active for Port Jackson, having obtained a cargo of spars, flax, etc. The chiefs Takokee (Te Koki), Whittokee (Whetoi), and some other natives embarked in her. The two prisoners, Rogers and Jones, returned to the settlement.

"A few days before the departure of the brig Active died my aged and much respected friend Kangroha (Kangaroa). * I have to regret the loss of this chief, who, as I have before mentioned, has always been our friend, and possessed such great influence amongst his countrymen. He was likewise a man of great activity and industry, and his loss will be very much felt among his people on this account. I am sorry I had not an opportunity to pay him a visit during his illness. I am told Shunghee (Hongi) was quite overwhelmed with sorrow. He attempted to hang himself twice but was providentially prevented.

"Monday, July 17th. – I paid a visit to my friends the natives of Tippoona. A woman had caught a violent cold which caused an inflammation in her eyes. Her face and neck were very much swollen indeed, and she was given up for lost. I am happy to say that by applying blisters, etc., she has been restored to health.

"Tuesday, 10th. – A native came to see me who was apparently in a deep decline. He also had caught a violent cold and had not taken care of himself. The natives are not in the least aware of the real causes of their diseases. They ascribe everything to atua that gives them pain. The deluded man said atua was within him eating his vitals. He seemed not at all sensible of the evil consequences of drinking cold water when in a raging fever. I gave him such things to take as I thought most suitable.

"Friday, 21st. – I visited a man named Tawhimoode (Te Waimuri) who I was informed was near the point of death. He was tabooed, and attended by two priests and some other friends, who, notwithstanding his taboo, let me see him. He appeared to be very much alarmed under the apprehension that the reptile god was within him and that he would soon die. I endeavoured to quiet his fears as well as I was able. I proved, or attempted to prove, the gross mistake he was under with respect to the deity being within him. I told him that all men had offended the great Atua; and he had said that all men must die. I then told him that though all men died yet the great Atua gave His Son Jesus Christ, and those who believe that and pray to Him, their spirits would live and be happy. I do not think he could understand what I said, being quite a new subject to him, but it is best to declare my errand as well as I can, trusting as I do that that same dear Saviour will enable either me or some one after me to speak concerning Him in a clearer manner. I ordered some sago and tea to be given to the man, who had been without food for three days, after the taking of which he appeared a little revived.

* An elder brother (tuakana) of Hongi Hika.

"Saturday, 22nd. – As I was passing through the village I was requested by some natives to visit a boy about thirteen or fourteen years of age, who appeared to be in a consumption. He had caught a violent cold which settled upon his lungs. I induced him to come down to my house, and gave him some food and medicine. In a little time he recovered.

"Sunday, 23rd. – I and Mrs. Kendall took a walk in the afternoon to see the people mourning for Tawhimoode (Te Waimuri), who died early in the morning. The corpse was placed in an upright posture as is usual. The face had been oiled in order to make the marks of the tattooing clear. The hair had been cut, and was neatly tied up and ornamented with feathers. As the people came near to cry, they kneeled down in a row in front of the dead body. They then commenced the usual battle-cry, cutting their persons, and speaking to the deceased. I have no doubt in my own mind but the New Zealanders worship the dead. If they do not, they do not appear to have any worship amongst them at all. The lungs of the deceased were affected, yet I think he might have lived much longer if proper care had been taken of him. When I visited him he was in a warm hut and a fire was near him. He came out to eat his victuals, as he durst not eat in the house – atua would kill him immediately. The weather was cold, and he hastened his death by drinking water.

"Monday, 24th July. – I was invited to visit my friend Warree (Whare), who had been ill some months. He was in a rapid decline, coughing and spitting very much. He too was tabooed, but he wished me to speak to him, and he ventured to take hold of my hand. He said he was very much afraid atua would kill him. I endeavoured to explain to him that there was one great Atua who made the universe. I could tell him in his own language that all men had offended this great Atua and therefore all must die – that I should soon die myself as well as he – but that the great Atua had so great love for men that He sent His Son, Jesus Christ, to save their souls. It was for this reason that I and my colleagues spoke so much about Jesus Christ. I also endeavoured to convince him of the absurdity of one eye becoming a star in the heavens and the other assuming a human shape and fighting at a certain place at the North Cape. Warree listened with attention to all I said, but could not overcome the prejudices that were riveted in his mind. A priest came near us after we had finished our conversation, to whom Warree recited what he had just heard from me.

"Sunday, 30th July. – In the morning I went to see some of my friends the natives who were crying over the corpses of the three relations who had just departed this life. In the afternoon I visited a sick person who was near the point of death. I gave him some medicine, but it was too late; he died early on Monday morning. In the winter season, I am informed, the natives die

very fast. Many of them are actually starved to death, but they do not appear to be at all aware of the cause. Their superstition tends greatly to increase their mortality. The climate is very moist, and by exposing themselves to the weather they frequently catch cold. They never eat in their houses, neither do they sleep in them after they find themselves ill. Instead of endeavouring to promote a perspiration by keeping themselves warm, they check it by sleeping in the open air and drinking cold water.

"August 31st. – Returned to the Bay the brig Trial, Captain Hovell, and the schooner Brothers, Captain Burnett. 35 Captain Hovell states that on Sunday, the 20th inst., an attempt was made by the natives at Mercury Bay to take both the vessels. He has favoured me with the perusal of a letter to Messrs. Lord and Blaxcell of Sydney (the owners), of which the following is a copy.

"'Gentlemen,

"' The following letter is the particular of what transpired on board the brig Trial under my command on the afternoon of the 20th August, 1815, at Trial Harbour, New Zealand, latitude 36.40 S., longitude 175.49 E. *

"'At 12.30 p.m. light breezes and fine, clear, pleasant weather. I particularly remarked a number of canoes alongside both vessels, but from the friendly terms we were on with the natives and the two chiefs who had constant access to both vessels I thought I had no reason to be under any apprehensions of the safety of them both, but allowed their people to remain outside along the boarding nettings without taking any notice; but while the people were below at dinner I received a very severe blow in the back of the neck by a short club from one of the chiefs while making up the mats on the quarter deck with the other chief. I by chance escaped the second blow by making my way down the forecastle hatch. At this time they had got command of the upper deck, as also a few had got between decks, which were soon dispatched by the people having their muskets in readiness, and we again had all clear below fore and aft. It was then a moment of consideration how to guard and protect ourselves and prevent them making a rush upon us. I first placed one man at each corner of the main hatch with muskets; by that means we cleared every part of the main deck and drove them aft. Finding them so numerous on the quarter deck I gave directions to fire through the skylight with two muskets at once, which did so much execution and put them to so much alarm that it drove them forward and gave us another excellent chance at the main hatchway. It was at this time they were put to their greatest stand, but on the arrival of Jackky Waddee – a native I had shipped at the Bay of Islands and who deserted from me when I was last here – he gave directions to cut both cables and haul the ship on shore, which was done accordingly. They again returned to the decks, but kept themselves close in the

* From this it appears that the encounter took place in Kennedy's Bay.

long boat as she stood in her chocks, and, finding it impossible to remove them from that situation from any hatch, I desired the people to fire through the bottom of the boat as standing over the main hatch. Seven shots drove them from the ship entirely, and we again got command of her, but found ourselves and the schooner Brothers lying on shore. She was within half a cable's length from us. The natives had still got possession of her, but a few rounds from our muskets and swivels soon cleared her decks, and Mr. Burnett and three of his men again made their appearance. Both vessels then kept up a constant firing at the natives in the water, which were very numerous; and from the manner our guns were loaded I am confident a great number lost their lives. Exclusive of what was killed on board us, the number as near as I can judge was from twenty to twenty-five, and the time they had the vessels in charge was about four hours.

"'At 10 a.m. sent a party of men on shore to destroy the town and the canoes. At noon the people returned with two pigs, having destroyed the principal part of the town and canoes with fire. At 2 p.m. the people went on shore again and set fire to the remainder part of the town, canoes, huts, and all their food, and returned with one large pig and two small ones. Fresh gales with rain. Midnight: hard northerly gales with heavy rain.

"'I cannot conclude these 36 hours' remarks without returning thanks to the Almighty God for delivering us from the hands of a set of the most desperate cannibals, whose numbers could not have been less than one thousand men employed at both vessels. I have also to return my most hearty thanks to my noble little ship's company, who at all times obeyed any orders I gave them and acted with that coolness which is natural and generally observed in Englishmen.

"'I have therefore to hope, gentlemen, you will make them some compensation for the loss of their clothes, etc., when the brig returns to Port Jackson again.

"'I remain, Gentlemen,

"'W. H." 36

"'The following is a list of articles lost: –

"'1 whale boat, 4 oars, and 1 boat hook; 3 muskets, 2 cutlasses, 1 bayonet, 1 pouch; 3 boarding pikes, and 1 harpoon; 36 mats, and a quantity of flax; 8 signal flags, all the crockery utensils; 150 lbs. iron, and some armourers' tools; 1 axe, a quantity of beads, and other trade; most of the plates and dishes, and a binnacle lamp.'"

"To this report, Burnett of the Brothers made some additions: * "At half past twelve he heard a shout from the Trial, and immediately his own decks were crowded with natives who had been previously alongside his vessel. He was instantly aware of the

* Cf. R. McNab, From Tasman to Marsden, pp. 193-4; S. Percy Smith, Maori Wars of the Nineteenth Century (second edition, 1910), pp. 87-88.

intended assault, and seizing a musket shot one of the most forward. Mr. John O'Neal, mate of the vessel and a native of the Colony, for some time defended Mr. Burnett against the attacks of several adversaries, with an empty musket. He was himself attacked and fell, overpowered by numbers. Thomas Hayes was thrown wounded into a canoe, and killed on shore. Joseph Marsden and George Halloghan, the former wounded, jumped overboard, and were protected by a chief's wife. The latter rejoined the vessel and supposed Marsden, who did not return, to be still alive. William Morgan, a boy, was wounded, as was also Mr. Burnett, though not badly. The next morning the two seamen who had been unfortunately killed on board the Brothers were interred.'"

From this point Kendall's Journal for 1815 proceeds in somewhat disjointed fashion: –

"Mem. 26th September. – To take notice in my letter to the Society of the following particulars: –

"1. The distressed condition of the natives in the winter and the great mortality.

"2. The greater population towards the south. Heenamattee Horo (Hine-mati-oro), queen of a large interior district on the other side of the Thames. 37

"3. Embalming the dead and putting the corpse in a box.

"4. The murder of infants and suicide of parents on the death of their partners.

"5. The moisture of the climate.

"28th September, 1815. – Arrived the Active, Captain Hanson (Hansen). The natives all well on their return. 38

"October 4th. – Sailed the brig Trial for Otaheite and the schooner Brothers for Port Jackson. 39

"30th. – Agreed to pay the carpenter six pounds sterling per month for building one house for Mr. King, one do. for myself, and a school house. 40

"Wednesday, 8th November. – The Active took her departure for Port Jackson. Natives and self employed in levelling ground and making a fence.

"Thursday, 16th. – Arrived Shunghee (Hongi), Tamorengha (Te Morenga), Shomakke (Hauraki), Okeda (Okira), Tairi (Tairi), and about sixty others.

"Monday, 20th. – Employed with Messrs. Walter Hall, Shergold, and Campbell in erecting the rafters for the roof of my house. Shergold and Campbell about two hours, Hall six hours.

"Wednesday, 22nd. – Arrived the Cretan, Captain Moore; and the Phoenix, Captain Parker, returned. Employed with W. Hall as usual.

"Saturday, 25th. – Went on board the whalers, and also paid a visit to some natives who were just arrived from the River Thames

and presented two axes to two chiefs. The people went under the name of Na te Maddoo (Ngati Maru). *

"Monday, 27th November. – Instructing children.

"Wednesday, 29th. – Employed with Walter Hall in erecting house.

"Thursday, 30th. – Mr. Hunt, the chief mate of the Phoenix whaler, and a boat's crew broke into my house. Sailed in the evening the Phoenix and Cretan."

The incident thus laconically described was of a dramatic nature. Kendall, in a "statement" dated Bay of Islands, 19th January, 1816, gives a full account of the attack made upon him by some members of the crew of the Phoenix.

"On Wednesday, November 29th, 1815," he writes, "Captain Parker of the Phoenix being then with his ship in this bay, a man of the name of Fop was sent on shore, in order to remain at the Society's settlement until he could procure a passage for Port Jackson. Captain Parker had a few days before this sent a verbal request that I would as a magistrate give my permission for him to leave the above person here, alleging as his reason that, having altered the route of his voyage, he should be under the necessity of taking him to the coast of Peru and from thence to England, instead of landing him again at Sydney as he intended to do at the time he brought him from thence; and I had refused to give my consent for the following reasons: –

"First. – It was well known to Captain Parker when he left the harbour of Port Jackson that Mr. Fop's name was not entered in the ship's clearance at the secretary's office.

"Secondly. – There was no fair proposal made for his maintenance during the time he should continue in the settlement and his passage to Port Jackson, and it was very probable that he might be detained here upwards of seven months, particularly if the Active should, according to my last advice from Mr. Marsden, proceed to Otaheite (Tahiti) the next voyage after she touched at this place.

"Thirdly. – Because the natives of Tippoona (Te Puna) had expressed their aversion to receive any of Captain Parker's people on shore on account of the former cruelties which he had exercised towards them. When, therefore, Mr. Fop came on shore, he was for the above reasons told that he must return to the vessel.

"By the same boat which conveyed Mr. Fop to the shore, Captain Parker by way of contempt returned to me a letter which I had written to him officially on the preceding day, and on Thursday, November 30th, he sent his first mate, Mr. Thomas Hunt, to my house for some letters which had been delivered to me some time before for the purpose of sending to Port Jackson. As soon as he had received them, he told me that I had obliged Captain

* Ngati Maru, descendants of the ancestor Marutuahu, is the senior tribe in lineage of the Hauraki district.

Parker to take Mr. Fop to the coast of Peru, but if he had been well he would have come on shore himself to obtain satisfaction. When he was gone out of my house I shut the door, bolting it, in order to avoid hearing his profane and abusive language; but instead of ceasing he became enraged, and immediately ordered the boat's crew to come to him and pull down my dwelling house. To my astonishment the door was immediately broken open, my organ damaged, and he and two of the sailors, John Chapman and Martin, a Portuguese, the latter having clubs in their hands, were lifting them up to strike me. The working people hearing the noise hastened to my assistance, and about one hundred natives, armed, came down from the village as soon as they perceived what was going on, to my protection. I had my sword in my hand while the sailors were breaking open my door, but I am now very thankful I did not use it. I bless God I had many friends near me, whom as soon as the mate and sailors perceived, they were glad to repair to their boat and go quietly away. I feel myself sufficiently secure under the protection of the natives from the effects of Captain Parker's displeasure in the event of his return to the Bay of Islands. I therefore merely notice the particulars of the transaction without desiring any other redress. My servant and one of the workmen saw the door broken open." 41

The final entries for 1815 of Kendall's Journal are interspersed with some letters to his colleague in the settlement, John King, which show that differences had arisen to make difficult the conditions of the commercial life ordained by Marsden. On December 21st Kendall wrote to King in the following terms: –

"Sir,

"As I perceive you are very much hurt in your mind, and judging it to be highly important that every possible concession ought to be made in order to promote peace, I again address you by letter, and have to request you will also write to me your own thoughts and tell me plainly what it is that I can do to satisfy your wishes, or what I have done to displease you. Notwithstanding the great distance we are placed from those masters who sent us out, we have upon their records the most wholesome advice and exactly suitable to our care. In the address of Mr. Scott to Messrs. Wilhelm and Klein, which you will find in the Report of the Honourable Committee for the year 1812, page 493, 42 he observes: "Remember, remember, I say, that Satan's grand object is to divide those who seek the subversion of His Kingdom. Be fully and constantly aware of this, and resolutely and pertinaciously oppose this his grand object. Endeavour to stand in one spirit with one mind striving together for the faith of the Gospel. Love one another and marvel not if the world hate you." We cannot attend too much to such advice, although it is oftentimes a grief to me that I feel it a difficult thing to put it in practice. It requires more than human strength to check the corrupt risings of human

nature, yet it would be a wise thing for us to make the trial in dependence upon help from above.

"Mr. Hall and you and myself with our families have left our native homes. Our profession and errand were great. We were followed by many prayers of the faithful. How would it grieve them to hear of any serious disputes arising amongst us to obstruct our progressive advancement after a good beginning? The eye of that glorious Saviour whose servants we in our special manner profess to be is also upon us. In His last fervent prayer He entreated the Father to preserve His apostles in unity and truth. With what complacency He must behold those that are engaged in the enlargement of His Kingdom when they dwell in mutual love.

"I trust you will admit the sincerity of the above observations. To men professing godliness it is right to explain in Christian terms. We can never expect to be right with haters of religion.

"You have sent me word by my child that you will make shoes for my family provided I will supply you with trade. Now I must beg to explain to you once more that I never have kept trade from you. The last trade which was made was made for you. I seldom or never have trade by me. I have had none in my possession for some days past, neither has the smith made any.

"I am anxious to convince you that I have nothing to do with your quarrel with Walter Hall. You will recollect that I and you and Mr. Hall in our first consultation about trade determined to meet every Saturday and write out an order for Hall for the ensuing week. I wish you therefore to write out an order for what you may want, as recommended by Mr. Marsden, and demand the smith's reasons in writing if he refuses to execute it. You can then transmit the same to Mr. Marsden.

"Whenever any trade is made for me and I have any by me, I shall be willing to let you have a part. And I am willing to spare anything else which you stand in need of, notwithstanding anything of an unpleasant nature which may have passed between you and me."

The Journal for 1815 closes with a copy of another letter despatched to King under date December 29th, in which Kendall again seeks to heal the breach: –

"There being now sufficient timber for every present purpose upon the settlement," he writes, "you can, if you think proper, select a log to be sawn when the present one comes off the pit for flooring for your house, and so on alternately until you have enough.

"Although you have given me no answer to my letter of the 21st inst., yet I still think it my duty to remind you that I and Mrs. Kendall are sincerely desirous to drop all personal discord with you and Mrs. King. I cannot bear the thought of enacting

in public worship another Lord's Day while there is anything unpleasant remaining upon our minds that is calculated to offend the supreme object of our devotions."

[The rest of this page consists of footnotes.]

[Page of footnotes]

[Page of footnotes]

27 Upon his arrival in New Zealand in 1814 Marsden found six runaway convicts living with the natives. Three were left behind when the Active sailed to assist the settlers. – Cf. The Letters and Journals of Samuel Marsden, p. 130.

28 This piece of "scarlet cloth," known as Te Wherowhero, "the Scarlet Red," was a part of one of "those brilliant red blankets, formerly so common but now never seen," referred to by S. Percy Smith in his Maori Wars of the Nineteenth Century, p. 230. There is in the Auckland Museum a taiaha, formerly the property of Honi Heke, which was originally decorated with a piece of this cloth instead of the usual red feathers. – George Graham.

29 Shooting stars or meteors (mata-kopere) are regarded by the Maoris as omens in connection with death, the future, etc. The eyes of chiefs were believed to become stars, and were therefore eaten by their enemies, anxious to prevent their being thus distinguished. – George Graham.

30 Kendall states: – "The smell of the dead body of a friend is not to a New Zealander very offensive, even if it be in a state of putrefaction." – Vide supra, p. 81.

31 "Nearly the whole, if not all, of these northern expeditions along the east coast went by water. . . . This arose from the fact that the sea on the east coast of New Zealand in the summer months is generally calm." – S. Percy Smith, Maori Wars of the Nineteenth Century, p. 73.

32 Cf. Arthur S. Thomson, M.D., Surgeon of the 58th Regiment of Foot, On the Peculiarities in Figure, the Disfigurations and the Customs of the New Zealanders. (Three articles which originally appeared in the British and Foreign Medico-Chirurgical Review, April, 1854, October, 1854; April, 1855.) The articles are illustrated by a coloured lithograph showing a Maori affected with ngerengere, so-called leprosy.

33 Nicholas makes the following remark with regard to Kendall's work in this respect: – ". . . For the skill of the physician there is not (a few cases excepted) much necessity in New Zealand, yet it has considerably enhanced Mr. Kendall in the estimation of his new friends that he is enabled to cure them of their sore eyes. There was one case in particular that raised his fame among them to a high degree of celebrity: the widow of the late chief Tippahee had her eyes for a long time in so bad a state that she could not open them except with the most painful difficulty, when Mr. Kendall, happening to see her, undertook to cure her complaint if she would call upon him every morning for a certain time, which she accordingly did; and by washing her eyes with goulard, they soon got quite well; while she extolled his skill through all the district, and expressed her grateful acknowledgments for its efficacy." – J. L. Nicholas, Narrative of a Voyage to New Zealand (London, 1817), Vol. II. p. 132.

34 Parker had, on the occasion of the attack on Te Pahi's stronghold, commanded the Diana. – Cf. R. McNab, From Tasman to Marsden, p. 188.

35 The Trial and the Brothers had first arrived at the Bay of Islands on June 13th. In May, 1814, Simeon Lord of Sydney, attracted by the idea of trading in New Zealand products, had succeeded in interesting some others in the scheme. By October, 1814, the designs of the promoters of the enterprise were sufficiently advanced for them to approach Governor Macquarie. They asked for permission to form a joint stock company, to be styled the New South Wales New Zealand Company, which would establish setdements and factories in flax, timber, and other commodities. Two small vessels would be purchased and a factory set up at Stewart Island, although authority was asked for the establishment of the settlement at any deserted place in New Zealand. The memorialists asked that they should have the monopoly of the proposed trade unless other companies should be similarly authorized, and that they should be empowered to import and export goods free of duty.

The brig Trial and the schooner Brothers were now chartered, and on the last day of December, 1814, Simeon Lord advertised for twenty-six men prepared to enter the service of the New Zealand Company for a period of not more than five years. Men able to work in hemp and flax were required, along with a carpenter, a blacksmith, and a pair of sawyers. The Brothers sailed for New Zealand on May 25th, the Trial on the following day. – R. McNab, From Tasman to Marsden, pp. 189-190; Historical Records of New Zealand, Vol. I, pp. 401-2.

36 "Captain Hovell was of opinion that the natives at Trial Harbour had no knowledge of fire-arms, as they expressed the utmost surprise at the effect they produced. He also believed that they came from inland, as they had no clothes and the only European implement in their possession was an adze got from the Thames. The natives stated that three ships had been cut off in that locality, one at the head of the River Thames, the second at Mercury Bay, and the third at Poverty Bay. No accounts of any of these, said the Sydney Gazette, had ever reached Port Jackson, which is quite possible when we consider the effective method the natives had of removing incriminating evidence.

"Mr. Kendall thought that the blame for this disaster lay at the door of the Europeans, and he states that before Captain Hovell sailed from the Bay of Islands he had defrauded a chief of a quantity of flax and a number of baskets of potatoes." – R. McNab, From Tasman to Marsden, p. 194.

37 Hine-mati-oro was a very high chieftainess of the Aitanga-a-Hauiti tribe, whose headquarters lay at Tologa Bay. – S. Percy Smith, Maori Wars of the Nineteenth Century (second edition), p. 73.

38 John Shergold, Thomas Hansen, Sarah McKenzie, and Joseph Rogers and his wife also arrived in the Active. – R. McNab, From Tasman to Marsden, p. 194.

39 Mr. and Mrs. Rogers returned to Sydney with Captain Hovell. The Brothers' cargo was a very small one and was advertised thus: – "A small quantity of New Zealand dressed flax, a fishing seine; some mats for tables and floors; gum or resin, and 20 spars, the product of New Zealand. Just arrived in the schooner Brothers. The articles will be knocked down at sterling prices, but currency, with the discount of the day, will be taken. Terms, prompt payment." – R. McNab, From Tasman to Marsden, p. 195.

40 The instruction of children had been begun during Marsden's first visit to New Zealand in 1814-5, the children meeting in Kendall's house. The schoolhouse now under construction measured thirty feet by eighteen, "with a small apartment raised seven inches above the floor, intended for the teachers and the European children, divided off by a low partition about breast-high." The school was opened by Kendall in August, 1816, with 33 children, the number increasing to 70 by April, 1817. – Cf. The Letters and Journals of Samuel Marsden, pp. 222-3.

41 Kendall on the same date, January 19th, 1816, wrote to the Secretary of the Society with regard to the same matter: – "Having been treated with personal disrespect and insult as a magistrate and a missionary setder by Captain Parker of the Phoenix whaler, Mr. Thomas Hunt, the first officer, and a boat's crew belonging to the said vessel on Thursday, November 30th last, I think it my duty to communicate to you the particulars. Captain Parker's residence is at No. 5 Bedford Place, Deptford Road, Rotherhithe." – Kendall Correspondence, Hocken Library.

McNab makes the following comment on the event: – "Caught red-handed in a crime for which the local law imposed the death penalty, with the bodies of the offenders to go as food for the offended, who here numbered one hundred, all armed and no doubt all hungry – because we have Marsden's authority for the statement that the natives were always hungry – we can well believe that Kendall accurately described what happened when he wrote that "they were glad to repair to their boat and go quietly away." Hunt's judgment might not have been of the best, but his good luck was phenomenal. The Phoenix and the Cretan sailed that evening." – R. McNab, From Tasman to Marsden, p. 196.

42 John Godfrey Wilhelm and Jonathan Solomon Klein were dismissed to their stations on the West Coast of Africa at an open committee meeting held on August 28th, 1811. "They were dismissed to their labours with the fervent blessings of the members," the report reads, "instructions from your Committee having been delivered to them by the Secretary, and an affectionate and edifying address by their venerable teacher, Mr. Scott." The Rev. T. Scott, Rector of Ashton Sandford, Bucks, had had the young men in his charge for four years. The subject of his address on this occasion was "the special object and office of a missionary and the peculiar difficulties which missionaries at present must encounter." As Kendall states, he emphasised the danger of "strife and wrangling" and besought his two friends "to do all things without murmurings or disputings."

Wilhelm, a native of Strasburg, Alsace, and Klein of Stuttgardt, Wurtemberg, were men of 33 years of age in Lutheran Orders. Wilhelm, after 23 years' service, died in April, 1834, in West Africa. Klein served the Society on the Coast for 10 years, and then dissolved his connection with it. His wife was a niece of the Rev. T. Scott. – Proceedings of the Church Missionary Society (1811-12), pp. 463-495; Register of Missionaries of the Church Missionary Society (London, 1896), p. 3.

CHAPTER IV. THE SETTLEMENT DURING 1815.

CHAPTER IV

THE SETTLEMENT DURING 1815.

THE vicissitudes of the first settlers are well described by John King in a series of letters, the first of which, dated February 15th, 1815, is addressed to his friend the Rev. Daniel Wilson. *

"A long time has elapsed," he wrote, "since I have sent you any account of myself or the great work I engaged in when in England, having no profitable news to send. Whatever blame Mr. Marsden may think proper to lay upon me on account of the Mission or anything else, he is welcome so to do; I do not conceive why he should, as I have been too much at his call and too ready to obey; if he does not know, I do with sorrow.

"On November 10th, 1812, I changed a single life to a married state; August 28th, 1813, Mrs. King was put to bed with a son. ** At this season she expects to be put to bed every day. 43 As soon as Mr. Kendall and his family came into Port Jackson the thought of New Zealand was stirred up in our minds, and in a short time Mr. Hall and Kendall went to the Bay of Islands to see and hear and learn all they could of the natives. They brought back Duaterra (Ruatara) and two more chiefs with them, with an intent to go with their families to settle at the Bay of Islands. I was called upon to go with them; after three weeks' voyage (in which I and my wife and child were very sick) we arrived at this port and are in good health, but our house or hut is made with flags by the natives. It has no chimney in it; it will neither keep wind nor rain out. We have no window in it. Mr. Marsden gave orders to have it made. He says it is very comfortable indeed; it will do very well. This is a very wet day. It has been so for this three days.

"On Sunday last, February 12th, it rained very much; the water came through upon our wheat, rice, bed-clothing, etc. The water was half over my shoes in our bedroom. From the wetness of the dirt floor, as our hut is on low flat ground, our clothing is damp though we do all we can to keep it dry. We have no fire to dry it when it rains, as our fire is out of doors. For my own part I am in good health, but it is uncomfortable indeed for my wife and child in the state she is in. It will be a great blessing indeed if it does not make her suffer exceedingly, as she has taken a severe cold already. We expect to have a good house before long, but I fear not before winter.

* The Rev. Daniel Wilson had recommended King to the Society. He subsequendy became Bishop of Calcutta. – Rev. Josiah Bateman, Life of Daniel Wilson, D.D., Lord Bishop of Calcutta (London, 1860), Vol. I, pp. 126-7.
** Philip Hansen King, vide supra, p. 71.

"The natives behave to us as well as can be expected considering the state they are in. They are in a most deplorable, wretched, miserable, and pitiable condition as ever heathen were, I think. They know not who made them, nor who made their country or anything that is in it or the sea that surrounds it. The first Sunday that Mr. Marsden preached on shore Duaterra (Ruatara) made him a pulpit. After the sermon Mr. Marsden asked him to explain it to the natives that were present, but his answer was – 'They know nothing about it now, by and by they will.' On another day when Mr. Marsden was trying to purchase some ground to build our houses upon, most of the natives belonging to this place were present. He wished Duaterra to explain for him and tell them what he came for, who sent us, how they ought to behave to us, what they might expect if they behaved good or bad to us; if well, they should have plenty of axes, etc., if bad the Governor would send plenty of soldiers and kill them all. Duaterra's answer was – 'They know nothing about it now; by and by they know.' At another time Mr. Marsden told him that Mr. Kendall would teach the children to read and write, and that he must send them. He replied – 'By and by. I make farm first, grow plenty of wheat and corn, etc., etc., and then teach the children; by and by they like it very well, know nothing about it yet.'

"I hope these few lines will find you in health of body and prosperity of soul enjoying all the blessings of Old England and all the blessings of the New Jerusalem."

Describing the New Zealand situation to the Secretary on 6th July, however, King had less reassuring news. "When Mr. Marsden was here," he wrote, "we made objections against settling at this place, but in vain; when he was gone and Duaterra (Ruatara) dead, they thought proper to buy a piece of ground which was level, fit for gardens and fields or corn, close by or near an excellent harbour where most of the ships come, therefore much more advantageous than this for temporal concerns. The sawyer, his wife and child, and one man went to the new settlement * to live. Mr. Hall was going as soon as he had put his house up, as the boards were sawn; but on Saturday night, the 24th of June, the natives surrounded the sawyer's house (one of the men being at our place) and plundered him of all he had and threatened to kill them. This has put a stop to it at present. Our natives and all our principal friends were very sorry and vexed when they saw the things going. When this robbery was known they were very well pleased, hoping it would keep us here. They laugh at us and say, 'Me tell you no good go Witanghee (Waitangi); take all your things; no believe me, you see now me no tell lie.' Almost every chief wants us to live at his place, one or all of us, but in my opinion it is very improper

* Paihia.

for a single family to live with them at present. If we are under them we can do them no good; they want to teach us how to treat our children, and many things we must do which we ought not to do; if under them, besides, they steal all we have and laugh at us.

"I have employed myself in getting a little of the language, making shoes, preparing flax to spin twine and lines, and preparing a rope walk. As soon as the Active is gone – it is expected to sail in a few days – it is my full intention to take one or two boys to learn to spin and to make shoes, to read and do anything else that may be useful. Mrs. King will have one or two girls to instruct in writing, sewing, making any sort of clothing, to knit and spin. These things she is well qualified to teach them, and to wash and cook and clean the house. These things she will do with pleasure provided the means are put into our power. Those children will need food and clothing, and some little things besides to encourage them, such as a knife, scissors, comb, nails, chisels, small hatchet, plane-irons, files, fish-hooks, etc. One of these articles would satisfy one of them for a week, sometimes for two weeks. What I mean, Sir, is this: they want now and then a small present to lead them on. The young as well as the old are so much accustomed to stealing that it is hard to find two or three that will not. If we find one or two or more that will not steal, we prize them, and it is necessary to give them small things to keep them from stealing big ones. Food, such as pork, fish, potatoes, is reasonable at this place at present. They would be easily kept; they would want a little tea and sugar. If they behave well one could hardly deny them if we had it by us. Their clothing might be got at Port Jackson, but it would be much cheaper in England. If we are supplied with these things, we shall be enabled to do our utmost good to the natives, but if we are to apply to other people for every individual thing as we want it, our doing good to the natives will depend more upon other people than upon our own industry and care, as other people part with things very reluctantly, when once got into their possession; I have written to Mr. Marsden to the same effect at this time.

"June 22nd. – Duaterra's (Ruatara's) mother-in-law came to our hut with her grand-daughter, desiring us to let her five with us to learn to do everything like white people; this being the first that has been offered to us, we gladly took her in; her name is Ewhora (Ehura). She is about ten years old; her father died, her mother (Rahu) became Duaterra's head wife who hung herself at the death of him. Mr. Kendall gave her a piece of print to make two gowns; she sewed most of the second herself, it being coarse. She behaves well at present; if she stays one month with us I have promised her a small hatchet. If you would be so kind as to send me three hackles, one coarse, one very strong coarse one, one very fine one, by the first conveyance, I shall be much obliged to you."

Kendall, for his part, had found trade conditions at the Bay of Islands very difficult, being forced into competition with whalers who were prepared to gratify the passion of the Maoris for muskets. Writing to Marsden on July 6th, "I now proceed," he said, "to give you an account of some of our temporal transactions as they relate to trade, etc. You will recollect when you left us our iron was all made use of, but I have the pleasure to inform you we were well supplied with these articles by parties from Wangaroa (Whangaroa) a few days after the death of Duaterra (Ruatara). We obtained eight iron knees from the wreck of the Boyd, and have received from Wangaroa and from different ships which have put in here about one ton. One knee the smith has made use of. Two more have been exchanged with Captain Hovell * for salt and coals, and the remaining five are in my possession. All the iron bars which you have sent us are used except the two thick ones. You will learn from my narrative and the communications of my colleagues that we have frequently been visited by strangers and surrounding friends. We have traded with them upon as fair terms as we could. I have made some trifling presents to some chiefs as you directed me. No parties have been suffered to go away discontented or empty.

"I have only been able to obtain two casks of pork. The natives reserve their hogs for the supply of shipping. We have had nine brought to us for sale for four weeks together. The large cask was procured in the summer, the small one has been cured lately. Captain Hanson (Hansen) ** has salted down two casks of pork. I shall try if I can get for Mrs. Marsden a few hams against the next return of the vessel.

"We have done nothing with fish worth notice. Mr. King has, I believe, a few which he will send. There are no roes to be obtained at this time of the year.

"We have procured some flax; but the natives like muskets much better than they do axes. Ships which come here and will spare muskets will have a great advantage over us in point of trade.

"We have had no spars brought to the settlement for sale. I borrowed boats from Captain Barnes, 44 but we were unable to tow the 16 spars which you left for the settlement across the Bay. We can get no natives to bring them to us for payment. They all say strong timber breaks their canoes to pieces. We had nine spars brought over to Tippoona (Te Puna) by Captain Barnes' boat.

"There are no potatoes to be procured for the purpose of vending at New South Wales. I am told Captain Parker *** was

* Of the Trial, vide supra, p. 88.
** Of the Active.
*** Of the Phoenix, vide supra, p. 91.

very successful and took away in his ship seven tons. If we can obtain a sufficient quantity for the use of the Active during the passage I shall be satisfied.

"When we perceived we could do no good in procuring spars, deals, etc., in our situation at Tippoona (Te Puna), and that Conroy and Campbell must have been generally unemployed, I, with Mr. Hall, thought it would be very advisable to try what could be done on the other side of the Bay. I had not you to advise with. In Mr. Hall's opinion the River Whitangee (Waitangi) was preferable to any other place in the Bay for the rafting and securing of timber, as the adjoining land certainly was for rearing and keeping cattle. I therefore thought it would be the best to purchase fifty acres for the Society rather than that it should be purchased by an individual. As soon as Conroy and Campbell had finished their work here they went to live upon the spot, and immediately commenced digging ground for a saw pit. Warrakka (Waraki), * the proprietor of the land, died a few days after Conroy and Campbell had fixed themselves thereon. When a chief dies the country is in a very unsettled state, and commonly a great deal of pilfering succeeds the event. While Warrakka's relations had withdrawn themselves from Conroy's place in order to cry for the deceased, a party of strangers came upon him in the night, and by their artful manoeuvres bilked him out of his little property. Shunghee (Hongi) upon hearing of this incident immediately repaired with a party of his people to the residence of the robbers, who all fled at his approach except one old man and a few women. Shunghee (Hongi), as I am informed, related with a great deal of feeling to the old man how he himself and Duaterra (Ruatara) and several others had been treated by the English at Port Jackson. He told him how white men were punished for theft, and he said as the people had taken away Conroy's property he should certainly take away and destroy the property of as many as had been guilty; upon which the people of Shunghee (Hongi) entered the houses of the plunderers and carried his orders into execution. Warrakka's (Waraki) people have also chastised them, but none of Conroy's property has been recovered. Mr. Hall is determined still to persevere, notwithstanding this discouraging circumstance, and Warrakka's (Waraki) son has sent a party of men for the protection of Conroy and Campbell, who will go back with Mr. Hall as soon as the Active sets sail for Port Jackson. I, Mr. King, and the blacksmith will, I expect, remain here. The whole of the natives round the Bay are our friends. I think you may send the vessel to Otaheite (Tahiti) the next voyage.

"Mr. Hall tells me he had liberty from you to enter into private trade with captains of vessels. I am astonished at this. We cannot enter into private trade of any kind without injuring each other and the general welfare of the settlement. After I and

* Vide supra, p. 22.

Mr. Hall had charged our trade and various other articles to the Society's account previous to your departure, I was surprised to find he had reserved some trade for himself and that he received more at the return of the Active. I could particularize several instances of a vexatious nature that have passed in support of my argument against private trade. I shall content myself with one, in order to show you the necessity of prohibiting private trade in future. When I treated with Captain Hovell for the articles which I obtained from him, both axes and money had been offered on a private account for the salt, although it is an article so exceedingly useful, and which we cannot do without, provided either pork or fish can be obtained for the vessel the next time. For the two knees, which cost two axes, we obtained one grindstone, one pound of saltpetre, eight pounds of tobacco, five and a quarter pounds of salt, and one ton of coals. I have made a proposal to my colleagues to drop every idea of trading for ourselves, and hope we shall in all our transactions have only in view the general comfort and prosperity of the settlement. I hope to hear of no more private property being imported. The cattle which are sent over ought not be to private property. Mr. Wilberforce and some other friends cautioned me against entering into trade. If I have much private property for barter I shall be tempted to forget the Society and think only of my own interests first. Mr. King does not yet see his duty so clearly in making shoes, etc., for the whole of the people of the settlement as I wish he did. He also is very inconveniently situated where he is, having so little room, and being almost in darkness. We shall be obliged to send for shoes to Port Jackson.

"I am happy to say I and my colleagues are upon good terms with each other. Messrs. Hall and King will give you an account of their own proceedings.

"I have prepared a First Book 45 for the instruction of the natives, which I transmit to you for examination. You can get a few copies if you think proper. There are undoubtedly many defects in it, but it is good to make a beginning. I wish to have it printed with a large type and on good paper. I have two or three children still with me. As soon as Mr. Hall proceeds to Whitangi (Waitangi) I intend to open a regular school. I wish you to send me as many publications of the brethren at Otaheite (Tahiti) as there are extant.

"Hall, the blacksmith, 46 has attended well to his work ever since your departure. He supplied us with iron that was his own very cheerfully, when there was none belonging to the settlement. I have also had steel and files for general use from him, for which I have directed him to charge in his account to you. He has exerted himself well since the Active has been in the Bay, and made in one week fifty-seven axes and tomahawks and ten flat tokees (tokis).

"Thomas Hanson (Hansen) continued with the blacksmith until Saint Patrick's Day last. If I should be called upon, I shall vindicate Mr. Hall's conduct and my own in discontinuing his services. The grasscutter succeeded Thomas Hanson. He made his escape in the Endeavour, Captain Powell, after which Stockwell volunteered his services.

"I hope you will consider Stockwell and write in his behalf to England. He and the blacksmith are two useful men here, both as their labours respect the natives and the benefit of the settlement. The smith is, in my opinion, under Divine Providence, a great means of our preservation.

"When large parties come to visit us for the purpose of trading, the smith is instructed immediately to attend to their wants. In the next place he goes on with the work which immediately relates to the settlement, and then, as he has opportunity, he does such things as are wanted by individuals. Should any complaint be made, I have only to say that I have had no more than six knives and a small bar to roast meat upon made for my own use since I saw you. With respect to the distribution of axes, etc., after they are made, I do not withhold any from my colleagues when I have any by me. I assume no exclusive right of giving orders to the smith; I only have endeavoured to overrule anything that might interfere with the above plans.

"Should you wish me to continue at Tippoona (Te Puna), you would do well to direct that the timber for my house and school may be prepared and sent over from Whitangi (Waitangi) with the least practicable delay. I doubt Mr. Hall will never have time to finish the houses. It is too much for him. It would be a good thing if we had a carpenter for this purpose, and to teach the natives to make boats, wheelbarrows, etc. I expect Mr. Hall will try to build a vessel.

"I would not recommend you to send out anything for the settlement as yet but what you may deem absolutely needful. With respect to ourselves, I think we brought over too many articles of property. We ought to have come over much poorer. The natives do indeed very great things, and our prospects are encouraging. But they are not arrived at that state that they can bear to see property before their eyes without coveting it. A smith greatly diverts their attention. There would be plenty of work for a smith on the other side of the Bay. I am happy to hear that our plans correspond with the views of the Society, and of the liberal vote of the support of the settlement at New Zealand." 47

The settlement was troubled from within as well as from without. Writing to the Secretary on July 3rd, Kendall complained both of the convict settlers and of his colleague Hall.

"Mr. Marsden informs me," he said, "you are going to send us a clergyman, and adds that he has instructions from the

Committee to send out more settlers from New South Wales. We have, I am sorry to say, already too many settlers of the latter description, and as soon as their services can possibly be dispensed with they must return to their home. I hope some truly pious characters will be sent out by the Society – men who would be willing to drop every idea of self-interests and lay themselves out for the real good of the settlement and to promote those important objects with which it is immediately connected. Worldly-minded men have not patience enough to bear the rude behaviour of the uncultivated heathen. A clergyman will be a great acquisition.

"I am sorry to say that I and Mr. Hall cannot agree in our opinions. He did not tell the Committee the whole of his mind when he came out. In many of his proceedings his private interests preponderate in his estimation. He says he has cleared three hundred pounds per annum at New South Wales. 48 This is a great temptation for him to return thither again. I am pleading with him as well as I can."

King's diary for 1815 gives a more intimate account of the difficulties of the work among the natives.

"July 9th, 1815. – Sunday morning. One of the prisoners was put in irons to be sent on board the Active. The natives were surprised. Pomarre (Pomare) shed tears when he saw him, and asked what he had done. Then he went up to the prisoner and asked him whether he had been stealing.

"Racoo (Rakau) and his wife and Duaterra's (Ruatara) orphan with a number of natives attended Divine service. Many of them observe the Sabbath.

"13th. – Ewhora (Ehura), our girl, * began learning to knit. As she was so wild we could not keep her in, so we promised her some beads if she would learn. To this she agreed. We have much to bear with them. We have need of patience.

"15th. – Mr. Kendall and I went to see Tarra (Tara) and Tupee (Tupehe) and took them some seed wheat. Their men and women were at work in the field preparing the ground for kummura (kumara). They are preparing twice as much land this year as they did last. We went to see Pomarre's (Pomare) place, he being gone to Port Jackson. They all received us with gladness and treated us with kindness.

"23rd. – I went to see a dead man. The people around him were crying and cutting themselves in an horrid manner. There appeared to be half a pint of blood on the ground, which ran from their breasts and arms. I told them the dead could not hear nor see it – it was no good to him – it was good to cry but not cut themselves. As I could not speak in their own tongue, I could say but little on the horrid practice, or about the effectual remedy of it. The three girls that live in our settlement came to see the

* Vide supra, p. 99.

corpse. They seemed anxious to go back, as soon as I was going. They came with me. I asked them if it was good to cut themselves; they told me it was good to cry but not to cut themselves, knowing this to be my opinion. There are but very few in New Zealand that will say it is no good to cut themselves. While I was there I saw a young man who had been among white people for six or seven years and could speak English well go and kneel at the feet of the corpse with six or seven more, who cut themselves in the above manner and made a doleful noise.

"24th. – Terra (Tara), a young lad about fourteen years old, came to live with us to-day to learn to read and to spin twine – upon condition he will not steal and will follow my direction. He is a promising youth – very active and quick in learning, but so wild and unsettled. The natives when at Port Jackson are ready to learn – they are not so here upon their own ground. They are as capable of learning a trade or anything else as we are if they had a taste for it, but confinement they cannot bear. Therefore much patience is required to let them come and go almost as they please. It must not be expected that they will keep to learning or working as ourselves. One day or a part of it they are with us, the next or part of it playing and dancing about. Perhaps if I go out and ask them to come in to read or work they will begin dancing and shouting and laughing, saying 'by and by.'

"29th. – Tarahee (Tareha), * that man that helped to kill and eat a boat's crew belonging to the brig New Zealander, 49 came to see us to-day. Tarahee is like a bear as to his person and behaviour. He is very tall and stout. His long black hair, his tattooed face, and his rough and obscene behaviour render his company no way desirable. On this day another small party came. They as well as the other were very insulting and seemed to mean us no good. In the evening they got into our fowlhouse, which is close to our door, and laid hold of a turkey. Mrs. King hearing, went to the door, saying 'tiki ta man hu' (tikina mai te manu). ** She dared not go out, but taking courage she went out. They let go the turkey. In the meantime I was coming home. I had been taking a sick man tea, etc. I had been from home about half an hour. I had a spear in my hand. I ran up to them, telling them to go away. This not moving them I called out for the gun, though there was nothing in it. Hearing this they ran away. They were ten or twelve in number. Not long after, they broke into the smith's shop and took all they could find. The smith hearing went and drove them all out.

"30th. – Sunday. They were very bold in pulling the hinges off my gate. I went to them, bidding them not to steal in such a manner. They had during the night pulled and broken down

* Tareha lived at a small village named Maunganui-Kareia at Waimate.
** "Fetch or bring the bird."

my ropewalk. This part went off in Divine service time. Tarahee went in the afternoon. He and his son had nearly stolen my son's and Mr. Hall's son's hats. Our two little boys were walking on the beach. Tarahee and his son made a grasp at the two hats; the little boys not liking to lose their hats held them fast, crying out. We soon went and saved their hats. Tarahee and his son jumped into the canoe and paddled off, and we were glad at their departure.

"31st July. – Three people died – a number are very ill. I have visited many and given them food; and some are getting better.

"4th August. – Ewha (Ewha), a young lad, came to live with us upon the same condition as the other. We have expended bread, rice, tea, sugar, etc., upon the sick and helpless, and are doing so daily, as there are many in a sick and starving state. We have some satisfaction in seeing several that I had fed and waited upon when sick at our home in a fair way of health, while many have died around us. We have witnessed a melancholy scene – so many deaths which they ascribe to our God and prayer, etc. Many young people, healthy and strong a few months ago when the kummuras (kumaras) and potatoes were in season, would not thank us for a meal; we see them now with their bones sticking out, craving our potato peelings. When Duaterra (Ruatara) was ill I was going to take him food. They sent me back saying he was tabooed. At this time several sick people sent for me to go to see them, sending me word at the same time that they were not tabooed. I gave the priest a small chisel to make the coffins. He was much pleased. He asked me for some tea. I told him it was a pity to drink it through his hands, as he would waste most of it. I put the pot to his mouth. He drank without fear. Ewhora (Ehura) was ill this evening. She said it was because the priest drank out of our pot, though she seemed much against this opinion. I sent the pot with some tea in it to a sick child. The parents would not let the child drink it for fear it would kill the child, as the priest had drunk out of the pot. When Ewha came I was going to cut his hair. Terra told me it was not good to cut his hair in the house. I told him he was not come to teach me – he was too much of the tabooed for me – he had better go to Ranghee Hoo (Rangihoua). He was very nice about his dinner. I told him he had better go to Ranghee Hoo and eat fern-root, as there are many that would be glad of his dinner. He ate it without any more to do.

"8th. – I went across to the harbour to Tara's place to sow a little wheat.

"10th. – Ewha has been swearing very much, as there is a deal of swearing in the settlement, there being five prisoners that have made their escape from Port Jackson, besides two more. The natives learn very soon, and swear in an awful manner, both

old and young. I endeavoured to tell Ewha the evil of it, saying if he did not leave it off he should not stay in my house. I told Ewhora and Terra to talk to him in hopes of his leaving it off. Terra and Ewha went to fetch me firewood. Ewha began to swear. Terra beat him. Ewha being the youngest of the family, the mother would not let him stay. I told her Terra should go and Ewha stay, but she did not like her darling son to do any work so he pulled off his clothing and went away. These two boys are Racoo's (Rakau) sons – Ewhora (Ehura) his grand-daughter.

"11th. – In the evening Terra told us that he made a fire to cook potatoes and to eat a New Zealand man. He helped to eat him. He also helped to eat a boy, mentioning his name. He said it was a long time ago. He likewise told me that old Tippoohee (Te Puhi) brought some of the white men from the ship Boyd to Tippoona (Te Puna) and ate them.

"13th, Sunday. – A number of natives attended. Racoo (Rakau) kneeled down and stood up when we did; it was pleasing to see him. When we were at dinner we were alarmed with the news of a woman hanging herself. I went up to Ranghee Hoo (Rangihoua) to see if the woman was dead or not; a native boy went with me. She was lying in a hut. The boy asked if I might go in; they said 'Yes.' I laid my spear and hat down and crept in upon my hands and knees, the door being just big enough so to do. I called to the woman. She hearing my voice got up. I told her to come and go with me and I would give her some food. She came staggering down with me. My wife gave her some meat and kept her till tea-time and gave her tea. When she went Mrs. King told her to come to-morrow to work, and she would give her food, thinking this would keep her from attempting the same again. It appears to me to be the best time to show our goodwill towards them when in distress. When they are in health, good words and works have but little weight with them.

"18th. – At nine at night Mr. Kendall and I went off along with Shunghee (Hongi) and his friends to Kiddee Kiddee (Keri-keri) to sow wheat. I got into a canoe with a number of natives. They upset it before Mr. Kendall got into it, so I was very wet and had to change my clothing before I could proceed on my journey. We then got into our own boat and set off by the light of the moon. When we got half-way we went ashore, and stayed about two hours until the turn of the tide. We arrived at Kiddee Kiddee about five in the morning. We got a little refreshment and went to see the ground. We were much pleased to see so much prepared for wheat. Mr. Kendall sowed it. We left at one in the afternoon and got home at five in the evening on the 19th.

"21st. – Mr. Kendall and I went a short distance with some natives to sow wheat. After we had sowed it and were returning home, the wind rose and it began to rain so that we had hard work

to reach home by night. The rain and wind had almost blown and washed the rush hut down. The water was ankle deep in our bedroom, so my wife and two little children were almost as bad off as myself.

"31st. – Arrived the brig Trial from the River Thames, Captain Hovell, and another small vessel which sailed with him belonging to the same owner. Mr. Hovell informed us that on the 20th inst. the natives not far from the Thames made an attempt to take the vessels; war began and five white men were killed. It is supposed that fifty or sixty of the natives were killed. This news was alarming to us, especially the females. *

"September 1st. – Terra hearing this news would stay no longer with me. He told me it was very good to kill and eat the white people, but no good to kill New Zealand men. Ewhora, our little girl, tells us that by and by all our children will be roasted and eaten. She is almost afraid to sleep in our house at these times. Terra is a boy that would soon learn anything were he so inclined. He likes to come and go as he pleases. After cutting his hair, cleaning him from filth and lice, making him clothing, washing and mending, keeping him clean, feeding and learning him, for him to go back into filth and dirt with half a belly-full is as surprising as it is distressing to me.

"5th. – Mr. and Mrs. Hall moved over to Whitanghee (Waitangi).

"7th. – Mr. Kendall sent two prisoners on board the Trial by the natives. The prisoners did not like to be sent by the natives. Mr. Kendall insisted upon it. The smith struck work; he and his wife were in danger; he would go on board too. The settlement was in confusion, but the prisoners being afraid of our natives were glad to submit. The smith got to work and the storm a little abated.

"10th. – While we were at church four boys got into our rush hut. They stole a piece of raw pork, all our bread, a knife, and some clothing belonging to the children.

"11th. – Between eleven and twelve at night I heard the fowls make a noise. I ran towards it. My gun having only powder in it I fired at them. They dropped the fowl and ran away. I went and fetched it back and heard no more about it.

"17th. – Three boys and one girl were dressed in our clothing by us, and go to church. They behave as well as can be expected. They clean and put their clothes on, say their lessons, repeat the Lord's Prayer, etc. I often hear them repeating it as they walk about. Read (Rete) wished to learn; he comes almost every day to learn the letters. He is much pleased. He says it is very good to learn, though I never expect him to learn as he is too old.

* Vide supra, p. 88.

"20th. – The sawyers came back from Whitanghee (Waitangi). They left Mr. Hall by himself on account of the disagreements between them; they would stay no longer.

"22nd. – I went to Whitanghee to fetch some logs to saw for my house.

"23rd. – We left with eight good logs, but the wind setting against us we were drifted to Tarra's (Tara) Bay. We were weather bound until Monday morning. I was very sick with the roughness of the water.

"25th. – Between twelve and one in the morning the rain and wind ceased. We left Tarra's harbour, and got safely home between nine and ten; I found Mrs. King very unwell. She was reading one of Burden's sermons on Sunday night. A native came and struck the door with a large stick so suddenly that the fright injured her much.

"Tippoohee (Te Puhi), the man that helped to destroy the Boyd, came to-day with a small party; he brought iron, etc.

"28th. – Tippoohee left early in the morning. This day arrived the brig Active with a supply of provisions. Received letters from England. The natives that came back in her seemed well pleased and satisfied, especially with Mr. Marsden and his family.

"1st October, Sunday. – Here were eleven dressed in English clothing. They could understand a little, especially when we prayed for King George. They are well pleased. I often please them in telling them what a number of men he has, etc. The name of our King George and the name of Mr. Marsden will do a deal sometimes. I have no doubt but the name of the latter is thought as much of here as the former in England. They refrain from work in general, and are in a state of reformation. In all my writings you see but little of religion. They have no knowledge of God or of His ways. Here is much work to be done and but five to do it. If faithful labourers come out I have no doubt but good will be done according to their diligence and zeal – men of true piety, honest, sober-minded, active, and upright in conversation; if worldly gain or worldly care is their nature it will eat up all their time and thoughts."

Writing to the Rev. Daniel Wilson on July 11th, King, after describing the death of Ruatara, * goes on to complain bitterly of his own treatment at the hands of Kendall and Hall.

"Without doubt," he said, "Duaterra (Ruatara) was a well-wisher to his own people and to the English; at the same time it is evident he had no knowledge of religion. Sowing wheat, planting corn, making farms, was his favourite employment and the topic of his conversation; he wanted his people to be like white people – to have bread, tea, sugar, clothing, etc., etc. At the time

* Vide supra, and also The Letters and Journals of Samuel Marsden, p. 120.

of his illness and to his death, it seemed to be the most of his care and talk to take care of us; he advised us to leave New Zealand as the people were very bad in general.

"This is the first letter of complaint to England from me, if I forget not. It is with reluctance I now begin, hoping it will be my lot to do so no more. To speak in a few words without relating every particular, I have to say they * have behaved very bad to us; they will serve the runaway prisoners from Port Jackson before us; they made us go without sugar before the ships came back here while nobody else did, as there was fifty pounds in the settlement belonging to the Society when the ships came back; and in many other instances which I shall omit, as I don't like to complain, they will let us have nothing but what they cannot hinder us of. Mr. Hall and Mr. Kendall quarrel very much, but they both agree to deprive us of what is right; when they have got things in their own possession it is with reluctance they part with any. ... I have been employed in making shoes for our families, getting a little acquainted with the language, preparing flax for making lines. I shall begin to instruct them in spinning as soon as the ship is gone if nothing prevents.

"The 22nd of June, Duaterra's (Ruatara) mother-in-law brought her grand-daughter to our house desiring she should live with us – to nurse the child, to learn to read, to sew, clean the house, to do everything like white people. We could have a great many more, but they steal all from us they are able; they are not content with a belly-full themselves, but want to feed all their party and steal all they possibly can of other things besides. Many live by plunder. The strong plunder the weak. They have stolen ten cocks and hens and eighteen turkeys from me, besides things out of the house. Although they behave well, as we say, yet we have a great deal to bear of rough and indecent treatment. They have learned a set of bad words of our countrymen, and often use them with obscene actions without shame or a sense of the evil of it. Ever since the death of Duaterra we have been left exposed to the mercy of all parties both far and near.

"April 19th. – A large party came from Whangaroa in a most formidable manner; thirteen large canoes, about four hundred people. Indeed, Sir, you may believe me, every white man and woman turned pale. The chief came along the beach in the front of his men and came up to us, saying he was not angry with us but with our natives. The reason was this: – This chief was up a little time before with a small party. He prevailed upon Mr. Kendall to go with him to see the remains of the ship Boyd and her cargo, which the chief spoke of. Racoo (Rakau), Duaterra's father-in-law, prevailed upon him not to go, for fear they should kill him, as he had received strict orders to take care of us. Therefore this chief was very angry with Racoo and brought this large

* i.e., Messrs. Kendall and Hall.

party up to fight Racoo, but he being out of the way at this time they were quiet, stole all from us they could, and left us the next day. Next week they returned, went past our place, landed about two miles from us, destroyed a field of potatoes belonging to our natives, and killed all the pigs they could find. The Whangaroa people are enemies to our natives. They dared not come while Duaterra was living. When dead they came boldly. They told us they would not hurt us nor Mr. Marsden's ship if it went there. But any other ship coming they would take it if they could. A little time back the sawyer and his wife and child were over at the new settlement living in a new house just built. A party of natives surrounded the house in the night, got in, stole all from them, and threatened their lives, so we know not what a day may bring forth.

"July 2nd. – The little girl we have living with us refused to repeat the alphabet, saying it was no good. I put the book up, saying if she did not like to learn to read I would not make her. I soon perceived what was the reason. I took the Bible down, telling her that this was God's book; that was not; being a spelling book. I asked her to come to read; she came with pleasure. She knew four letters before, and at this time learned two more. They are very jealous of our God, saying Mr. Hall and Mr. Kendall and myself praying so much makes our God destroy them. About this time a great number has died here. Some say it is our God kills them, others the New Zealand god. They drop off very fast, the weather being wet and cold and having no kind of nourishment. When ill they must not sleep or eat in their home. There is not one chief, I think I may say not one, that wishes us well but what wants us to live with him or at his place, either one or all of us; but this will not do at present, they are such savages; and another thing is if we are under them we can be of no use to them. They want to instruct us how to treat our children, to cook, and many other things, saying 'it is very good in New Zealand,' so that if we were in single families among them we could be of no use to them, for they are like bears when vexed. We should be in too much fear of them. Not only that, but it would be too strong a temptation for them; they would plunder us. No doubt they would kill us. There is no sort of danger except when they are mad. Then they destroy all before them. When we get anything back which they have taken, they, in general, want as much for bringing it back as it is worth. The chief will scold a little and then all laugh together and so no more, only they say 'it is very bad.'"

By October, King's growing resentment against Kendall caused him to write in a letter to the Secretary of the Society, dated October 28th, "A good English minister is what is wanted here very much to give direction. If Mr. Kendall were to desist writing against any of us, looked to his own duty, and kept himself sober and quiet, it would be much more to his credit now and greatly to his advantage in the latter end."

Kendall, too, felt the growing lack of harmony between himself and his colleagues. At the same time, however, he was able to write to the Secretary on 19th October, 1815, that the more friendly attitude of the natives justified his proceeding with the establishing of a school.

"The Society will be happy to learn," he said, "that I and my colleagues have been preserved in safety these nearly twelve months, and that we are at present under no apprehension of personal danger. There has been an unhappy dispute between the crews of the brig Trial and the schooner Brothers and the natives, while the vessels were near Mercury Bay; but we do not feel ourselves the least alarmed on that account. I, from my knowledge of the captain, was always afraid he would make some great blunder. He came out with me as a passenger in the Earl Spencer. He was an unfit man to go amongst natives. *

"Our friend Shunghee (Hongi) is strongly attached to our interests. Whenever he hears of strong parties paying us a visit, he is sure to bring his men for our protection. His residence is about thirty miles from us, but he says as soon as my house is built he will come to live near me and resume his former studies. He will put his sons Depero (Ripiro) and Daingho (Punahou) under my care.

"All the surrounding chiefs are our friends. The chiefs of Whangaroa who were concerned in the destruction of the Boyd behave well when they come to see us. Tippoohee (Te Puhi) expressed a desire to go to Port Jackson in the Active the last time he was here, but I advised him to the contrary. I told him he must keep from ships. The friends of the unfortunate people who were murdered in the Boyd were very angry. He had done a very bad thing. He replied 'he would never make another attempt to take a vessel.'

"I have in my last letter to Mr. Woodd written Home for assistance. A person of talent to assist in writing down the language, a blacksmith, and a schoolmaster would be of great service at New Zealand. You mention the probability of sending out some Lutheran clergy. In the selection of missionaries you will no doubt be governed by circumstances, but if a clergyman of my own country could be prevailed upon to come, we could better co-operate in fixing the native language, as we should better agree in method and arrangement of letters than two persons who had been accustomed to speak different languages. The Committee, I hope, will impress it upon the minds of those they send that they cannot enter into private trade while they are on the Society's settlement. Everything ought to belong to the Society. By attending to the general good and prosperity of the settlement, we should all be more likely to live comfortably at our post. By attending to individual interest we should wreck the settlement in pieces.

* Vide ante, p. 9511.

"I must now communicate to you my thoughts on the subject of raising a school here. I have before stated my opinion that I have plenty of scholars as soon as convenient apartments are prepared for their accommodation. This will be accomplished, as I hope, in a short time. It is my intention to take about forty children under my care. These must be clothed and fed. Such brown cloth and stuff as is used in charity schools in England would suit very well. The clothing which can be procured from the natives will greatly assist; with a little alteration it will do for working days. I trust I shall also be enabled to procure plenty of potatoes and pork for a few axes, which will serve the school the whole year. I shall apply to Mr. Marsden for rice or a little wheat, if he should think it advisable to let them have any bread. In the summer I have every reason to believe a school can be maintained at a little expense, and even in the winter if by any means a sufficient quantity of potatoes can be deposited in a storeroom. Supposing there was a smith in the settlement, I think thirty pounds' worth of English trade would supply forty children with pork, potatoes, and fish for one year. Each scholar might have two suits per year of clothing of English manufacture. We could make beds of the native clothing, etc., and the children might also wear native clothing if at any time they should be inclined to pay a visit to their parents or be employed about any dirty work. If a certain sum was allowed for rice or tea, etc., the Committee could easily bear the expense of the school, and might support it out of the separate school fund, if that way should be most agreeable. You will, I am confident, agree with me that it is of the utmost importance to establish a school as soon as it can conveniently be done. When the natives perceive the disinterestedness and generous behaviour of their unknown benefactors, and our kind care and attention to the welfare of their children, they will soon give credit to the purity of our motives and to the important truths which I humbly trust God is in infinite mercy preparing us to tell them. Their attachment to us will also be stronger, for we have already had proof of this. During the last trying winter, besides the ten children which have been clothed and fed at the expense of the Society, many sick persons have been occasionally relieved. The natives in the rainy weather can catch no fish, and many of them die for want of proper nourishment. The fern-root is dry and insipid after it has been laid up some time. I conjecture it lies upon the stomach whilst it occasions an inflammation. 50 The poor creatures drink cold water, for they have no notion of the danger of doing so, and thus hasten their death. When they come to us for relief we cannot turn them away. Since the winter the attachment of the natives towards us is more conspicuous. Many of them come upon the Lord's Day to hear the service and singing.

"I have now received all the extra favours I can wish from the Society. I have only to request that I may have my salary

sent out in such articles of clothing and comfort as I think may be needful, during such time as it pleases God to give me grace to use my feeble efforts in promoting the great object of the Society. My colleagues – it is a painful remark that we are no longer acting as a body – would, I believe, wish to have the same indulgences. If they do, it will be much better for our different portions to be sent apart. Although it will perhaps be attended with more trouble to you, yet it will be better to have it done than to quarrel about trifles here. If you have not already sent out an investment I shall be glad if you will send for my use a case or two of port wine, and charge the same to my account. It will be very useful here in the winter. Mrs. Kendall is very weak, and unequal, without support, to the work she has to do.

"You will be pleased not to forget to order the three wigs I have before mentioned. The peruke maker will be careful to make them large enough. My head is twenty-one inches in circumference. From the forehead to the back of the neck is thirteen inches. I shall want a portion of fish-hooks, knives, and little ornaments to distribute as rewards amongst the native children. A gross of combs for the hair, large and small, a few pairs of large scissors, knitting needles, pins, and needles for sewing will be useful. I believe we shall take girls as well as boys.

"Mr. Hall has built a house for himself a few miles distant from me. Mr. King will have one built next near me. I hope I shall then be enabled to get forward with my house and schoolroom. Mr. Marsden has sent a carpenter, who will remain here until Mr. King's house and my own are completed. It would not be prudent for Mr. Hall to leave Mrs. Hall alone. I am happy to say that I and my colleagues live generally upon friendly terms with each other. I hope I shall profit by your letter and do all I can to promote peace, although I must not disguise the truth that I have always despaired of being able to act altogether in Christian concert with them; our views are very different.

"I have written to you respecting my servant Stockwell, and I believe Mr. Marsden will also write home in his behalf. He and Walter Hall (the blacksmith) work very hard every day. I should be glad if anything could be done for them. I just mention them to you, as I know you will be ready to use your influence if you can do it with propriety. Richard Stockwell was tried at Gloucester, March 30th, 1812, and Walter Hall was tried at Dublin in January, 1812. 51

"Mr. Nicholas, a gentleman who came out as a passenger with me in the Earl Spencer and accompanied Mr. Marsden to New Zealand, I expect will shortly return to England. If he does you will obtain a variety of information from him respecting New Zealand.

"Although the spot on which I reside is entirely unsuitable for the purpose of cultivation, and I cannot of course do much

towards the support of my family whilst I am upon it, yet I think it my duty to settle here on account of the number of children that are about me. Any settlers who may come out with a view of ultimately making themselves independent of the Society ought to be encouraged to go over to Mr. Hall, or to establish themselves in some other convenient place. Company is very desirable, but while I feel myself I shall be content.

"Although Mr. Hall is alone, yet I am told the people of Warrakkee's (Waraki) district are very kind to him and do not attempt to take anything from him. Warrakkee's son and another chief assist him continually with their good offices.

"We are very glad at all times to see the return of the Active, but should circumstances so happen that she should be wanted for the conveyance of missionaries to other islands in the South Seas, I am of opinion that we could do well by receiving our supplies once a year, particularly as vessels might sometimes visit us which took their departure immediately from Port Jackson. I state the above as my own private opinion, for I believe we are as safe here as all other missionaries are who are under protection of the heathen.

"We have parted with some hundreds of axes since the first voyage of the Active to this place, but the thirst for more amongst the natives is as strong as ever. A blacksmith is a very useful man. I do not know how we could do without one. With a blacksmith of good character I dare venture to reside in almost any part of New Zealand.

"The parties who visit us from distant quarters go away satisfied. We trade with them as well as we can. None are sent empty away. I expect we shall have many visitors the ensuing summer. By means of the natives who came last year from the Thames, the news of our settling here must have reached a great way into the interior."

In his last letter of 1815, dated 27th October, Kendall appealed for Marsden's support in controlling his colleagues. Marsden was evidently rendered uneasy by what he had gathered of his relations with Hall and King.

"I must now acquaint you," wrote Kendall, "how we are going on here with respect to trade. You will recollect, when you left us, it was mutually agreed upon between me and my colleagues that Mr. Hall should employ his industry in procuring spars for the Active, and remain on board as an assistant to the captain during the time of her continuance in the Bay; that Mr. King should go over to Korro-Korro's and procure fish, and I should endeavour to procure pork, etc. Mr. Hall and Mr. King will acquaint you with what they have done. Mr. Hall, you will perceive by the blacksmith's list, has received a good deal of trade. Mr. King has not had so much, because he never went to procure

fish, and the flax which has been purchased has been generally paid for by me. A little time after your departure my colleagues would each buy pork for himself, and continued to do so. They assigned as their reason that their wives wished to have the lard, and Mr. Hall particularly wished to trade, in order, as he said, to increase his influence amongst the natives. * For a long time three or four hogs were used in the settlement in the course of a week. I did not find fault because they could not bear a reproof from me. I have no pork for you at this time. Besides the foregoing reasons, the five prisoners have consumed a great deal, and we have been under the necessity of now and then giving pork to such natives as were ill during the winter.

"I wish some regulations to be made with respect to the trade issued from the blacksmith's shop. I think it would be advisable for you to direct how many axes or flat tokees (toki) shall be given to Mr. Hall, and how many to Mr. King. I wish to have nothing to do with either of them in anything that relates to trade. I cannot give them satisfaction. The blacksmith, as you will recollect in his agreement with you, would not consider himself as under their orders, and they have not taken any proper steps to conciliate his regard since that time. As soon as there is sufficient timber procured for the school, I intend to distribute the trade equally amongst the three settlers. You will therefore from hence consider each man as providing for his own family and responsible to you for the surplus he may receive. As soon as I receive your directions I shall abide by them.

"According to your desire I shall in future be more explicit in my private letters. I trust, however, I shall only notice such things as you really ought to be acquainted with. If a line should escape my pen which is inconsistent with that Christian charity which beareth all things, you will readily perceive it, and not suffer it to operate on your mind to the prejudice of my brethren."

[Footnotes to Chapter IV]

[Footnotes to Chapter IV]

[Footnotes to Chapter IV]

43 "Feb. 20th. – Mrs. King was put to bed of a son." Marsden relates that Mr. King's child was "brought out and publicly baptized at the same time the deed was executed upon this newly purchased land (at Rangihoua)." The date was February 24th, 1815. – The Letters and Journals of Samuel Marsden, p. 123. King married Hannah Hansen, daughter of Thomas Hansen, captain of the Active after Peter Dillon. The child baptized by Marsden, Thomas Holloway King, died at Rangihoua on November 12th, 1818, at the age of three years and nine months, "of a consumption." – Vide infra, p. 142.

44 Of the Jefferson. Thomas Barnes was a notorious individual who showed little scruple in his dealings with the Maoris. – Cf. R. McNab, From Tasman to Marsden, pp. 150-1, 160, 172, 183; and The Letters and Journals of Samuel Marsden, pp. 67 and 81.

45 Kendall's A Korao no New Zealand: or The New Zealander's First Book, being an Attempt to compose some Lessons for the Instruction of the Natives, a small book of 54 pages, was printed at Sydney in 1815. – Cf. H. W. Williams, Bibliography of Printed Maori, p. 1; The Church Missionary Register, 1817, p. 525; The Letters and Journals of Samuel Marsden, p. 522.

46 Walter Hall, Henry alias Patrick Shaffery, and Richard Stockwell, were convicts who had been given permission in 1815 to leave Australia for three years; the first two on the security of Marsden, the third of Kendall. – R. McNab, From Tasman to Marsden, p. 171; Nicholas, Voyage to New Zealand (London, 1817).

47 "The sum of £500 per annum has been appropriated under the direction of the Rev. Samuel Marsden and an Auxiliary Society to be formed in New South Wales, to the promotion of Christianity, principally in New Zealand, there being the most encouraging prospects of success among that noble race and of suitable instructors from the Colony." – Proceedings of the C.M.S. (1813-15) p. 233.

48 Nicholas states that he knew "from unquestionable sources" that Hall "was in the receipt of four hundred a year at New South Wales acquiring that sum by his trade as a builder and carpenter." – J. L. Nicholas, Voyage to New Zealand, Vol. II, pp. 204-5.

49 Cf. The Letters and Journals of Samuel Marsden, p. 97. While on his way to Hongi's pa at Waimate in January, 1815, Marsden was told of the fate of some sailors belonging to the New Zealander who had been surprised by the natives when looting the potato grounds near that settlement. Three Maoris, two men and one woman, were killed, while three of the New Zealander's crew died at the hands of the outraged natives. – Cf. McNab, From Tasman to Marsden, p. 179.

50 Dumont d'Urville of the Coquille found that Europeans quickly became accustomed to fern-root, and grew to like it when fresh. The Maoris made it a staple article of diet. He describes the food as follows: – " M. Nicholas trouve a cette racine chaude un gout doux et agreable, et dit qu'apres un long sejour dans l'eau elle depose une substance glutineuse qui ressemble a de la gelee. D'autres Europeans en ont mange avec plaisir, et les Anglais qui se fixent dans ces contrees eloignees s'accoutument promptement a ce genre de nourriture. Un jour que je visitais avec Touai le pa de Kahou-Wera, [* Vide infra, p. 192.]je voulus gouter de cette racine, et ce chef m'en choisit dans une corbeille un morceau qu'il m'assura etait de la meilleure qualite. Un gout faiblement mucilagineux, une pate visqueuse, du reste parfaitement insipide, et une consistance coriace, furent tout ce que je sentis, et il me fut impossible d'avaler le morceau que je portai a ma bouche. Touai, au contraire, qui venait de dejeuner copieusement avec moi, en mangea sur-le-champ plusieurs morceaux avec une satisfaction evidente, et il m'assura que c'etait fort bon, bien qu'inferieur pour la qualite a notre taro, pain.

"Quoi qu'il en soit, les esclaves mangent rarement autre chose que de la racine de fougere, et dans toutes les circonstances possibles, c'est la ressource immediate de toutes les classes de la societe. Ces insulaires en font des recoltes considerables qu'ils conservent en magasin toutes pretes a leur servir d'approvisionnement en cas de siege de la part de leurs ennemis, ou de provisions de campagne quand ils vont les attaquer sur leurs pirogues." (Dumont d'Urville first visited New Zealand in April, 1824, as lieutenant of the Coquille commanded by Captain L. I. Duperrey. The Coquille lay at the Bay of Islands for a fortnight. He again visited New Zealand in 1826-7 and in 1840 as captain of the Coquille, renamed the Astrolabe in memory of the lost navigator La Perouse.) – Dumont d'Urville, Voyage de la corvette l'Astrolabe (Paris, 1831), Vol. II, p. 467.

51 Concerning Stockwell, Kendall had written, on July 3rd, 1815: – "I have written a letter to Mr. Hurst of Bristol, recommending him and the friends of Richard Stockwell to try what they can do for him by again petitioning Government. Should Mr. Hurst forward the petition to you, I have to request you will, if possible, get it presented through respectable hands. Richard Stockwell is with me, and when we could get no person to assist the smith to use the sledge-hammer he readily volunteered his services. He is very usefully employed, and much respected by the natives, and I am perfectly satisfied with his general conduct since he has been with me."

CHAPTER V. THE SETTLEMENT IN 1816.

CHAPTER V

THE SETTLEMENT IN 1816.

KENDALL does not seem to have kept a diary in systematic fashion. He recorded several instances at the beginning of 1816, however, which show that the lack of harmony among the missionary settlers, concerning which so much complaint had already been made in correspondence to Marsden and others, was reaching a state of climax. Kendall, Hall, and King found their tempers incompatible. The first evidently used little tact in asserting that superiority of education which made him the natural leader. The others resented his greater influence with the natives – due partly to his official position as a magistrate, partly to his aptitude for language study which gave him a command of Maori and an insight into the native mind that was denied them – and were determined that he should take his share of manual labour, and should not look to them to supply him with the products of their crafts. Their refusal to accept his leadership was founded to some extent on the fact that they had discovered the weak points in his character, and especially his tendency to over-indulgence in liquor. The unhappy situation forced itself upon the attention of the Maoris, and naturally hindered the progress of the Mission.

Kendall begins his diary for 1816 by giving some details regarding his quarrel with King: –

"January 2nd. – Sent for Mr. King in order to propose some question to him respecting the conduct of the mate and boat's crew of the Phoenix on Thursday, November 30th. * Mr. King refused to give any answers respecting the business, and said he had burnt the statement which he had given a few days ago and which I had delivered to him to copy.

"The substance of Mr. King's observations was originally this: He heard the noise at the door of my house, to which he immediately repaired. He heard Mr. Hunt's abusive language and his threats to pull down my house, and he further stated that while Mr. Hunt was in the house of the said Mr. King he heard him say he would come to me and have satisfaction.

"January 6th. – Guanna (Te Kanae) two days without victuals, being tabooed on account of koomara (kumara). **

"January 7th. – Arrived the ship Catherine, Captain Graham, at Kurro Kurro's (Korokoro) place. ***

* Vide supra, p. 91.
** This refers to ritual in connection with the kumara crops.
*** Korokoro's pa was at Paroa.

"A copy of a letter written this day to Mr. John King: –

"'Sir, – As you have thought proper to burn my official papers as a magistrate, which were entrusted to your care, according to your own acknowledgment, and refuse to come to terms of reconciliation, treating the most conciliatory letter with silent contempt, I take this opportunity to acquaint you that Mr. Marsden and the Secretary of the Church Missionary Society will be informed that all communications between you and me as missionary settlers have ceased from this date, except such as are absolutely necessary on account of the particular circumstances in which we are placed. – I am, Sir, your obedient servant, THOS. KENDALL.'

"N.B. – Since I wrote the above, Mr. and Mrs. King have not been so personal."

On January 20th Kendall wrote in the following terms to the Secretary of the Society, referring particularly to the prevailing lack of unanimity: –

"You will, I have no doubt, have observed from the letters of your missionary settlers at this place that we have every fair prospect before us of being usefully employed amongst the natives, but that we are divided in our opinions and have little intercourse with each other. I wish you to send out general instructions – particularly if you send out missionaries to our assistance – for the regulation of the temporal affairs of the settlement. I think more importance will be attached to your instructions than Mr. Marsden's in these points. You will perhaps hint to the settlers that, while they can be considered upon an equal footing with me as settlers, yet they have no right to dictate to me in what I conceive to be my duty as a magistrate. If we had been more united, and attention paid to my advice, I do not think that I should have received any personal insult from sailors."

Two days later, on January 22nd, Kendall wrote a personal letter in similar vein to Mr. Pratt: –

"From my papers sent by this conveyance," he said, "and perhaps from those of my colleagues, Messrs. Hall and King, you will observe that we are not acting in Christian concert as a body. This will be painful news to yourself and our honourable Committee, should you think it necessary to inform them. I am happy to say that nothing of an immoral nature as it respects the external deportment of your missionary settlers, especially my colleagues, can be connected with these observations, and that the most perfect harmony subsists between the settlers and the natives.

"Mr. Hall has removed from us to a spot which he first pitched upon on our voyage of investigation. As it is ten miles distant from Tippoona (Te Puna), and it would be impossible for him to leave Mrs. Hall alone, he is necessarily excluded, generally speaking, from our society. I need not repeat my former observations. Mr. Hall will be guided by his own judgment. I believe

he is doing good where he is. We are friendly with each other notwithstanding our different ways of thinking. We are better friends by being placed at a distance from each other.

"Mr. and Mrs. King have always been dissatisfied, more or less, since their arrival at New Zealand. They are also so exceedingly personal that I think it much better for all intercourse to be dropped between the families than to be continually disputing about trifles. Mr. King is a careful man himself, but some of his connections are very extravagant. His friends have overruled him in respect to making shoes for the people who are necessarily attached to the settlement. I told him that Mr. Hall, himself, and I, in our capacities as carpenter, shoemaker, and schoolmaster, were in duty bound each to exercise due respective vocations for the good of the whole. But alas! Satan has divided. We all want too much of our own way. Should you send out any more missionaries, it will be best to inform them that they must be content to assist in building their own houses, and it would be proper to provide them with shoes, etc., for their families. It will prevent much vexation of mind for every person to make himself as independent of his colleagues as possible. I can procure shoes for my family from Sydney."

On the following day, January 23rd, Kendall continued his report regarding the state of the settlement: –

"Mr. Marsden having some time since intimated his intention of encouraging some respectable persons to come over from Port Jackson and settle at the Bay of Islands," he wrote, "I shall esteem it a favour if you will request the opinion of our honourable Committee whether it would be proper for any settlers who are not in the service of the Society to reside upon the Society's settlement, and transmit the same to Mr. Marsden and myself.

"There are many persons of respectable character as members of society whom I think it would nevertheless be imprudent to place amongst us. There are some regulations which our very profession engages us to adhere to, but which none, or very few except religious characters, would feel equally binding; and as the missionaries are in some measure considered responsible for the external good conduct of those who are with them, I think it would be much better for them to continue alone. A friendly correspondence might be kept up between the missionaries and any other settlers who might be inclined to establish themselves at New Zealand.

"Our honourable Committee will bear in mind that although as a magistrate it is my undoubted province to check gross immoralities and prevent the profanation of the Lord's day, etc., yet my authority being (whilst I am without proper force to support me) merely nominal, it cannot be expected that my just commands will be always obeyed."

"As the masters of vessels which put in here for refreshment generally barter with the natives for muskets and powder and such articles of food as we are in want of," Kendall continued, "I wish to have your opinion whether it would be prudent for us occasionally to part with such articles, or whether we should at all events continue to dispose of such articles only as are useful to the mechanic or husbandman.

"You mention the probability of sending to our aid two clergymen. Should you do this, I think one of them might be instructed to remain with me, and the other might go over to Mr. Hall and try to raise a school where he resides. This is a barren spot, and I fear we can do but little towards our own support. There is no land near us suitable for growing wheat, etc., while the land near Mr. Hall is level and fertile, and fit for every purpose of cultivation. I reluctantly consented on this very account to settle here at first, but I did not like resolutely to oppose Mr. Marsden. As a schoolmaster I also perfectly agreed with him that it would be best to make our first attempt to establish a school where there is a number of children depending upon the Society for every needful assistance. I think, however, that a school may be established at Mr. Hall's place in a very little time.

"I must just hint to you what I think will be the best course for me to pursue with respect to Mr. Hall and Mr. King until I hear from you. As they are too independent to be advised by me or even Mr. Marsden in points that I judge to be of importance, I think it will be proper for me to leave them in future to their own way, rather than to contend in an unchristian manner. It is not once nor twice, but continually, recourse has been had to personalities."

Mr. Pratt, thus informed concerning the New Zealand affairs and doubtless considerably perturbed by Kendall's revelations, must have been still more agitated by the candid statements of King, written in a letter of January 25th, 1816: –

"The natives," King stated, "are in a state of friendship with us. The children are making slow improvements, as we have but little control over them. A little time back, when it was two rainy days, one girl made us a pair of sheets, another made the body and sleeves of a boy's shirt, but as soon as the rain was over they left off work, one of them saying – 'Mother, when it comes plenty more rain I will do plenty more sewing for you. When it is fine weather I will dance and play. This is very good at New Zealand.' There is but little restraint from their parents, and therefore we cannot expect to have them at present under our control altogether, but we are still striving to instruct them and to lead them on by degrees as they will bear it. We are endeavouring to live in peace with all men, but we meet with great opposition from Mr. Kendall. He says he is the same here as the Governor

is at Port Jackson. He threatens to send us out of this settlement – he will do this and the other. He has on all occasions, if I mistake not, encouraged his Government man (Stockwell) to abuse us, and the other prisoners that are in his settlement to strike us and ill-use us, so that we despaired of our lives and were going to make our escape to Whitanghee (Waitangi) to Mr. Hall's place, but the natives would not let us go. We had nobody to pull the boat. The natives sat down and went with us to see the treatment we met with from our own people. They told us that the white people should hurt us no more; but if we persisted in going, or did leave this place, they would send Mr. Kendall back to Port Jackson for he should not stay here. He tries to set the natives against us by telling them I am nothing but a servant, that he is a great gentleman. He goes on board ships that come in, and gives us a bad name to the captain. In short, he does all he can to abuse us and to exalt himself. He will let us have nothing he can conveniently hinder us of. The natives taking our parts so much to Mr. Kendall, he sent me a few lines saying he would hear any complaint we might make to him, but I spoke to him about it. We were in all the fault. It is in vain for us to complain to him because we are always wrong. After this he sent me several insulting letters. I answered the first but declined sending any more. I leave you to judge, Sir, how we are going on. I do not approve of his getting intoxicated, of his good words and fair speeches without regarding to do the same. All intercourse is dropped between us except anything that we cannot do without. He is welcome to write and say all he pleases against me and mine."

Meanwhile Hall, on January 12th, 1816, had informed the Secretary of his establishment of a station at Waitangi, where he resided in spite of Marsden's fear that trouble would arise with the natives on account of his isolated position. *

"Circumstances have so fallen out," Hall explained, "that I live at a new settlement by myself called the Wythangee (Waitangi), it being the most eligible and beneficial for a settlement. Mr. Kendall agreed to go there, and indeed was the first proposer of it until the sawyers got robbed of their property, and then he would not go. I had had so much labour in removing the materials, timber, etc., that I could not think of giving it up again after I had removed thither with my wife and family. There was a certain party of natives that were very friendly with us, but at the same time there are others that threaten our lives. I have induced the natives to do a great deal of work with my assistance. I have only been here four months, and I have got two small patches of wheat; the one I have reaped and the other is nearly ready. I have also got an excellent garden full of vegetables, and about two acres of ground cleared for wheat. If I had a little trade to pay

* Cf. The Letters and Journals of Samuel Marsden, pp. 160-1.

the natives with, I could grow as much wheat as I could use next year, but I am very badly supplied with trade. I have heard that some axes came out for the natives, but I never had one of them. I have not got an axe fit to chop a piece of wood for the fire. I wish to teach the natives to saw timber. I have made several attempts, and they offer very well, but I have not got the means for encouraging them yet. I would be glad if your Committee would be so good as to send out a few axes for myself and the natives to work with, and some chisels and plane-irons, butchering knives, large fish-hooks, etc., for payment for their labour. I live seven or eight miles from Tippoonah (Te Puna), and that all water, and having no Europeans but myself I cannot leave the place with propriety to fetch trade from the smith, so that I have been very much distressed for want of iron.

"I mentioned in a former letter respecting a little coarse clothing for my domesticated natives that I keep constantly employed and victualled. If your Committee should think proper to send these things or any of them, be so kind as to pack my part by itself and direct it for me at Whitanghe (Waitangi), so that there can be no dispute arise in the division of them. My tools are much exposed by working amongst the natives – they frequently annoy me by pilfering them, but there is no redress but by replacing them. They have stolen several of my tools already, but I dare not be angry with them, neither would it be prudent. I am often troubled in mind when I am obliged to appear cheerful. I should like very much to have a fellow-labourer in the work, that we might strengthen one another's hand and praise Him together."

Within less than a week, however, Hall again wrote to the Secretary, under date January 26th, to tell how an attack from the natives had compelled him to leave Waitangi and rejoin his colleagues: –

"The present is a fine opportunity for communicating our latest experiences," Hall wrote, "and I am sorry they are not more favourable. Yesterday Captain Graham * came over to my settlement and left me a boat and several other articles out of his ship. He has been very kind indeed. After Captain Graham returned to his vessel, my friendly natives being up the country in search of potatoes, a strange party came over from the other side of the Bay and got upon the sawyer's house-top, and I went to desire them to come down. They immediately laid hold of me and threw me down, got upon me and brandished their war instruments over me. When Mrs. Hall saw me seized, she came running towards me; a native met her and struck her in the face with a war instrument and knocked her down, and when I got myself removed out from under them I beheld my dear partner lying moaning, and I could not see a feature in her face for blood. But some friendly natives being at a short distance heard the alarm

* Of the Catherine.

and came to our assistance, else God only knows what the end would have been.

"We have reason to bless God that Mrs. Hall's wound is not mortal, and I hope she will get the use of her eye again after a time. The first thing they took from us was our bedding. They stripped the bed. They also pulled our clothing out of the boxes, but they had not time to take it all away before assistance came. They took away my axe and some of my tools, cooking utensils, and fire-irons, and likewise my two guns, especially the double-barrelled gun, which I am more concerned for than any other thing. But when I think of the wonderful mercies of God in sparing our lives, the loss of the things is nothing, and I think from this most astonishing deliverance that the Lord has work for us to do yet; only that I am sorry that I am under the necessity of confining my exertions to narrow limits by removing to the other settlement for protection. Wythangee (Waitangi) is the garden of New Zealand. I have only been here four months, and we have almost every useful kitchen vegetable in the highest state of perfection. I have reaped both wheat and barley, and have more nearly ready for reaping. I have got the natives to clear two acres more. I shall endeavour to induce the natives to carry on the cultivation if possible. I shall give some of the confidential chiefs charge of it and pay them for their labour with suitable trade, and I shall visit it occasionally. I hope your honourable Committee will not think it strange in me in asking the favour of two guns, especially a double-barrelled one. I can go out occasionally in a morning before breakfast and bring home as many ducks and wild fowls as will serve our house for two days, but this is the last thing – a European in New Zealand bears no respect among the chiefs if he has no arms in his house. They call him only a servant, and he has no influence with them."

In a further letter to the Secretary dated August 22nd, 1816, Hall justified his going to Waitangi by stating that he wished to comply with the desire of the Committee that as much land as possible should be cultivated, and thought that after Ruatara's death there was no more protection for the missionaries at Te Puna than in any other place.

"Accordingly," he continued, "I went with the sawyers, and left my family at Tippoonah (Te Puna), and underwent a great deal of hard labour in cold and wet and uncomfortable nights until I cleared the situation and built a house, and then we shifted thither in the beginning of September, 1815, and in the January following I reaped both wheat and barley in great perfection. I had my garden in such a flourishing state and so well stored with kitchen vegetables in great perfection that I have no doubt but we could have had a good supply all the year round. I employed a great number of natives constantly, some fencing and others clearing ground. I cleared two acres of fine land for wheat, that

before stood as thick with bush as it could stand. I would have grown more wheat this year than we could have used, entirely by the labour of the natives under my direction. I kept three or four of them in my house constantly, and let them sleep in the kitchen. I had begun to teach some of them to saw timber, and they offered very well. After we had been there some time expecting Mr. Kendall to come to us according to his promise, he sent me word that he had changed his mind and that he would not come; and not only that, but he encouraged the sawyers to go away and leave us to the insults and abuses of the natives, which has given me sufficient cause to remember, so that I shall certainly never allow him to deceive me so again. The natives, perceiving that we were left alone unprotected, soon took the advantage.

"I never think of it but with astonishment that I was kept from killing or striking any of them, and they from killing me. Nothing but the all-powerful Providence of God saved us out of the hands of these cruel and barbarous people and spared us for future labours, and although my wife's sight is much impaired, yet blessed be God she has not lost the use of her eye entirely. The Catherine, Captain Graham, was then lying in the opposite side of the Bay, and I sent a note on board by some natives in a canoe, letting him know what had happened; and that worthy friend came up with his boat and offered us every assistance in his power in removing us to Tippoonah (Te Puna), he being then ready for sea. Instead of sailing out, he hove his anchor and brought his vessel up the harbour convenient to our place, and in the following morning he came up with two boats and crew, and Mr. King came up from Tippoonah with our own boat, and we removed thither that same day. But I never was so sorry to leave any place as I was to leave Wythangee (Waitangi). Yet since it had pleased God to spare our lives we thought we had better go with them than stay on and tempt Providence.

"We came into a small thatched hut that would neither turn wind nor rain, and there we remained without any fireplace until we removed the house from Wythangee (Waitangi) and rebuilt it again at Tippoonah (Te Puna). Mr. King went with me every day with the boat until we removed all the materials. I hope I shall never forget the kindness of that man and his family towards us when we were distressed. We have found the most want of our bedding of any other thing. This winter has been exceedingly wet and cold, so that we have been almost perished, especially during thirteen weeks that we lived in that miserable hut. I wrought very hard to get another house built, but I was kept back by rainy weather, and likewise by working at Mr. Kendall's house and the schoolhouse. There is a Mr. Carlisle come out to join us, by Mr. Marsden's recommendation, and he seems to be a very quiet man. 52 He and Mr. Kendall have put the boards on the two houses by my directions. I always took care that the

schoolhouse was never kept back for the want of people to work it; the timber was always wrought up as fast as it could be sawed, for I was sorry to see never a school begun in New Zealand yet, although at the same time convinced it was not for the want of a schoolhouse, for there have been several empty houses amongst us since we came to New Zealand that might have done very well, at least for a time, till better could have been got. As a school is the best means that can be used at present for inviting the natives, it certainly should have been commenced as soon as possible. When Mr. Marsden was here there were a small number of children collected and a school commenced in Mr. Kendall's house, but after Mr. Marsden went away they were dispersed, and there has never been a school since. * But now we have built a schoolhouse thirty feet by eighteen, with a small apartment at one end raised seven inches above the floor intended for the teachers and the European children, divided off by a low partition about breast high; the whole is nearly completed, and then as soon as provisions can be obtained we hope that we will be able to give some account of a school.

"I find it is almost impracticable to make mechanics of them or to teach them the arts at New Zealand. They are not arrived at that state yet. I cannot work amongst them, they pilfer the tools so much. They have at different times stolen my working axes so that I have not had one left to do anything with, and the chiefs have very little authority over the lower class, especially in the recovering of any article stolen from us. Some time ago a large party from Whangaroa visited our settlement and a powerful chief along with them called Tiparee (Te Pari), and some of his people stole my saw. I went and acquainted him with it, offering a reward if he would get it again for me. He went amongst them in a very mild manner and found out who had it, but they had broken it into four or five pieces and divided it amongst them. They with some reluctance gave them out, but not without my offering some small reward for them. Although the pieces were of no use to me, yet it served to give us an idea of the authority of the chief, and I think that was almost the only instance of the kind I ever knew. They are so inclined to ramble that they will not be confined to learn a trade, and although I were supplied with tools, victuals, payment, and clothing for them so as to enable me to keep them in employment, they are so fond of fighting and plundering that nothing will divert them from it or prevent their going away at certain times. Parties keep coming and going, and if we employ any that will work, by that means we can get land cultivated, rough fences made, and such work as requires no time to learn it; but they would never learn a trade at that rate. Yet I can spend my time very beneficially amongst them by conversing

* Vide "The First School in New Zealand." – The Letters and Journals of Samuel Marsden, pp. 222-3.

The First School in New Zealand

During Marsden's first visit to the Bay of Islands, in 1814-15, a small number of children were instructed in Kendall's home, but after his departure for New South Wales the scholars quickly fell away

On Monday, 12th August, 1816, the first New Zealand schoolhouse was opened with 33 pupils. By April, 1817, the roll had risen to 70, varying in age from seven to seventeen, and it still stood at this number when Marsden visited the Bay of Islands in 1819.

The page reproduced is the register for October, 1816. "The weather being generally fair and pleasant during the present month," Kendall notes, "and the natives of Rangee Hoo (Rangihoua) busy in preparing the grounds for the purpose of planting sweet potatoes, many scholars have been occasionally absent. We have been also under the necessity of following several of our pupils into the bush, where we have taught them their lessons."

[Inserted unpaginated illustration]

THE FIRST NEW ZEALAND SCHOOL REGISTER.

and bartering with them, visiting their sick and relieving them, by giving them suitable food and medicine, which they are frequently in great need of.

"They cannot let anything remain amongst them that has got any nails in it, neither do they make any use of a wheelbarrow. I had one at Wythangee (Waitangi) that I used to wheel the stones off the ground with, but they would as willingly bear them off in baskets, and when I was robbed they chopped it all to pieces to get the nails out of it. There was also a wooden house at Wythangee (Waitangi) that the sawyers left, and I gave them liberty to sleep in it, but the nails in the weatherboards were such a temptation that they could not suffer it to stand, although it was for their own benefit. They pulled it down to the ground and split up every bit of it to get the nails out. We have also heard of whalers that have left them a boat sometimes, but they could never suffer them to remain, but have immediately broken them to pieces for the sake of the nails and iron. They have no patience to wait for any future benefit, even when we tell them that we are come to teach them our ways and improve their country. All their object is to get hold of our property immediately, right or wrong, however it might defeat our designs or unfit us for our labour. The best employment for them at present is the cultivation of land, but our settlement at Tippoonah (Te Puna) is very unfavourable for that work on account of the steepness of the hills and the shallowness of the soil, and on that account we shall be able to do but very little towards our own support. I have used my utmost exertions since I came to New Zealand in striving to establish an eligible settlement as a means of supporting ourselves, but I find my designs all obstructed, and I have almost paid too dear for making the experiments."

Meanwhile Kendall had succeeded in making some progress in his work as schoolmaster. In a letter to his friend the Rev. Basil Woodd, dated October 16th, 1816, he gave some interesting details regarding this first New Zealand school: –

"On Monday the 12th day of August last," Kendall wrote, "which was the birthday of the Prince Regent, the school was opened for the reception of the native children. From the enclosed lists you will learn the names and number of children which have been admitted. At daybreak or a little after, they arise and are taught their lessons in the alphabet and monosyllables, etc. They then generally leave the school, and repair to the rivers or bush in pursuit of fish, fern-root, cockles, etc., and return in the evening, and after repeating their lessons retire to rest. They are so very lively and playful that it is not easy to gain their attention, but these obstacles will I have no doubt be surmounted in time. The Active being this voyage bound for Otaheite (Tahiti) instead of returning to Port Jackson as usual, and Mr. Marsden being unacquainted with the progress of the school, we have it not in our power to

contribute anything towards its support, but when I have the pleasure of hearing from him and he sends us some supplies for the school, I trust we shall be enabled to arrange it better and keep the children in the daytime, at least those that are very young. Some trifling articles to present as rewards occasionally to these poor children would have a good effect. When a teacher amongst the heathen (for it could not be endured in civilized society) is surrounded by a number of children, and perhaps while one is repeating his lesson another will be playing with his feet, another taking away his hat, and another his book, and all this in a friendly manner, he cannot be angry at them, yet it requires some study how to introduce a salutary discipline; and this is what we want here. And it is our opinion that a judicious distribution of rewards according to merit will tend to conciliate the children, attach them to us, promote their industry and attention, and induce them to take greater notice of our mild reproofs when they disobey us. I expect the Active from Otaheite (Tahiti) every day, and that my colleague Mr. Carlisle 53 will leave me for a time, and I shall be alone. I must wait with patience until he returns with his family. He will then assist me to keep the boys apart from the girls. Another schoolhouse must be built, and I trust my friend Mr. Marsden will give instructions to this effect.

"When I left London it was expected I should reside at New South Wales for a term of three years before I embarked again for this place. I had therefore no particular instructions from Mr. Pratt how I was to support a school here, neither has Mr. Marsden expressed himself fully to me upon this subject. At present, now I have everything ready as I have mentioned above, my hands are completely tied up. Through the perverseness of the smith I have not been able to obtain a single article of trade for some months, either for myself or to purchase a little fish or fern-root for those poor children that are about me. I write to Mr. Pratt by this conveyance recommending him to send all the supplies of trade which he can from England, provided he can procure a conveyance. We cannot get a regular supply of axes, etc., from Port Jackson, and except we can always have trade in hand, I am afraid our usefulness will be checked exceedingly.

"Suitable Articles to Present as Rewards.

"Fish-hooks, beads, combs for the hair, scarlet and yellow coloured worsted binding (broad), common ear-rings and rings with and without stones of various colours, clasps, knives (large), scissors (large), plane irons, broad chisels, three square files, thimbles, needles, knitting needles, boys' whistles, birdcalls, or any other toys that will take little room (made of iron)."

On November 6th Kendall continued his report to the Secretary of the Society in a letter which describes the difficulty of carrying out Marsden's plan of a communal settlement: –

"When the proposal was first made to the Committee by Mr. Marsden to establish a missionary settlement at New Zealand," he wrote, "it was thought that the produce of the industry of the missionary settlers would upon the commencement of their labours 'go very far towards the support of the settlement,' and 'that they would be enabled to render themselves independent of the Society in a very little time.' We have now resided nearly two years at this place, and to all appearances there is no probability of our obtaining the necessaries of life in any other way than at the expense of the Society. The spot on which we live is barren, and, as you will observe from the view, is so mountainous that is is quite unsuitable for the purpose of cultivation or for cattle. I objected to landing here * at first very strongly to Mr. Marsden, because there was on the other side of the village and in sight of it a more even tract of land with a more fertile soil. But Mr. Marsden thought we should not be safe. He expressed his desire for me to settle here. I therefore thought it my duty to do so.

"Mr. Marsden out of a regard for my comfort and the welfare and happiness of the New Zealanders first appointed me supercargo of the Active, and then through his recommendation I was appointed a magistrate; but both these offices have exposed me to occasional insult and, like Joseph's coat of many colours, to the envy of Messrs. Hall and King. I have given offence to some captains of vessels by declaring the truth on such occasions as I felt myself bound to do it, and even when it would be their own interest to attend to my observations. In some instances I have been left entirely to myself when by the union of my colleagues with me we should have all come off with honour. The two persons above mentioned ** are employing their pens against me. The one told me in his late illness that he had made some observations respecting me to you for which he was then sorry. Both of them look too much at me. I am not perfect. Alas ! I am a heavy-laden sinner. I trust I feel the burden in some measure, and my remedy.

"Mr. Marsden complains that this undertaking is beyond his strength. I am confident he will be very sorry to hear that no wheat was grown at New Zealand last year worth mentioning. The settlement was rationed up to July last. The whole of the workmen will return to Port Jackson by the King George 54 and the Active. I am not displeased at this, as we have got comfortably into our houses. I hope that no other persons than missionaries will in future be permitted to settle amongst us here. Mr. Marsden is ready to do all in his power to assist us, but he cannot do much more, in my opinion, without further help of the Society. He is

* At Rangihoua.
** William Hall and John King.

greatly imposed upon by tradesmen. He lays out money sometimes also for no purpose, not knowing what will best suit us. He has sent £50 sterling worth of beads, which the natives will give nothing for. He has also sent a great quantity of trashy iron, to the amount of £50 more, which cannot be made up. I speak these things freely because I do not hereby impeach Mr. Marsden's pious intentions in the slightest degree."

"You will be glad," he continued on November 12th, "to hear that Walter Hall * has taken his passage in the King George for Port Jackson, so that in a day or two I expect the settlement will be at peace. He has been tolerably quiet since the time I was with him in the shop. He had asserted before that if Governor Macquarie would not give him his free pardon he would by his influence with the natives drive every missionary settler back to Port Jackson. Deluded mortal. 'Thoughts are vain against the Lord.' The natives, instead of taking his part against us, encourage him to leave the island."

The year 1816, however, ended on a note of relief. The Committee had consented to the abandonment of the communal idea, and, with that source of friction ended, the settlers were at peace with each other, at least for the time being. "I thank you for your condescension in considering us as distinct settlers, and not as a collective body, and that every reasonable provision will be made for our living independent of each other," Kendall wrote to the Secretary on December 6th. "Undoubtedly we shall agree best when we have the least occasion for each other's services. We are now, I bless God, upon peaceable terms with each other, and I really find that a strict attention to the above plan will have the best tendency to preserve peace."

* The smith, an assigned convict from the New South Wales settlement.

[Footnotes to Chapter V]

52 William Carlisle of New South Wales, "a very quiet man," had reached New Zealand early in 1816. He returned to New South Wales within the year to bring over his brother-in-law, Charles Gordon, who was employed as an agriculturist. Accompanied by their wives and families they arrived at the Bay of Islands in April, 1817, remaining in the Mission until 1820, when they returned to New South Wales. Gordon resigned of his own free will; Carlisle was dismissed by Marsden on account of his "abominable conduct." – Cf. The Letters and Journals of Samuel Marsden, pp. 222-3.

53 Carlisle desired to return to New South Wales to bring over his wife and family and his brother-in-law, Charles Gordon, with his family. – Vide supra, note 1.

54 The captain of the King George, a well-known vessel on the New Zealand coast, was Lasco Jones, who was arraigned by Marsden for his brutal treatment of the natives, particularly when at the Bay of Islands in 1812. – Cf. R. McNab, From Tasman to Marsden, pp. 161, 172, 206-7.

CHAPTER VI. THE SETTLEMENT, 1817-1819.

CHAPTER VI

THE SETTLEMENT, 1817-1819.

KENDALL'S Journal for 1817 begins with "a list of the names of the native children who attend the Church Missionary Society's school at the Bay of Islands, New Zealand, * with general remarks for January, 1817." The following are among the more interesting entries in the Journal for January: –

"January 5th. – Visited by the chiefs Pomarree (Pomare), Kurrokurro (Korokoro), a chief from the River Thames, Shunghee (Hongi), Tahraha (Tareha), and large parties of attendants with each, who all conducted themselves towards each other and us in the most friendly manner. The chiefs Tippoohee (Te Puhi) and Tarra (Tara) of Whangaroa also paid us a visit. I introduced them to the captain of the Daphne, 55 being the only vessel they have been on board of (except the Active) since the unhappy destruction of the Boyd.

"January 21st. – Pomarre (Pomare) arrived with an European of the name of Mills, who had run away from the Adamant. He had been formerly amongst the bushrangers at Van Diemen's Land, and had of course nothing to say on his behalf. I rejected his application to settle amongst us, being determined that this shall not be made an asylum for improper characters from New South Wales, etc. Mills is therefore doing the best he can for himself amongst the natives. Mills has been with the female scholar who, as stated in the list, was on a visit to Pomarre's, and he would undoubtedly attempt to mislead the children here.

"During the last month the whole of the children have, contrary to my expectation, repeated their lessons in the school-house. The girls have been employed in making their raiment in their leisure hours, according to their own plan. I have distributed some small allotments of flax amongst them for the above purpose.

"January has been a very pleasant month – the atmosphere agreeably warm, with gentle breezes in the middle of the day. The natives have been busily employed in taking up their potatoes and in conveying them to us and to the vessels for sale. Very little rain for three months past.

"The scholars commence their morning lessons about sun-rise ** and finish them at an early hour. The children belonging to myself and my colleagues are attended to in the middle part

* Vide facsimile, facing p. 128.
** The natives generally rise at break of day.

of the day. In the afternoon the native children say their lessons again. They generally receive a handful of potatoes each, twice a day, which they cook for themselves as they please.

"The prayers of the Church and a suitable sermon are read by the settlers alternately on every Lord's Day in the schoolhouse, where as many natives attend as please."

Some further particulars with regard to the conduct of the school were given in a letter to the Rev. Basil Woodd written by Kendall on February ist, 1817: –

"In November and December," he wrote, "there was not so great a number of children instructed as in the preceding month. Every method was adopted to gain their attention which was likely to prove effectual, but as we had no provisions of any sort to give them to eat, it necessarily followed that they must seek out for themselves and that we could not prevent their falling off. I was exceedingly distressed in my mind on this account, not then expecting any arrivals from Port Jackson for at least three or four months to come, but my fears were groundless. Mr. Marsden, contemplating our wants, had, on account of the long delay of the Active at Otaheite (Tahiti) engaged the Queen Charlotte to convey us supplies on her passage from Port Jackson to the Marqueses, and her unexpected appearance on the 21st December put an end to my disquietude. The welcome news was published throughout the neighbourhood, and the native children assembled together and manifested their joy by singing and dancing. They immediately repaired to the schoolhouse, where they remained day and night, repeated their lessons with cheerfulness, and are content with what is given to them.

"The Society will, I am confident, be highly gratified with our present prospects, and will rejoice with thanksgiving to hear that, after so many impediments have been thrown in the way of their benevolent designs in favour of New Zealand, there are within six months after the commencement of the school no less than sixty children which constantly attend, and that in this number seventeen orphans and six slaves are made daily partakers of their bounty. I believe the number of scholars may be increased considerably.

"It appears to be much in favour of this plan of the Society that none of the grown-up people are averse to having their children instructed; they believe that education is valuable as it bears upon the temporal interests of mankind. Their commercial disposition induces them to believe this. They are fond of visiting the school, but they do not now trouble us with their presence during the time the children are repeating their lessons or cooking their victuals.

"To fill up that part of the day which was formerly employed in procuring fern-root, etc., we have set the girls to make apparel according to the New Zealand fashion, for which purpose they are

supplied with portions of flax. Several boys are engaged in making fences, cultivating land, procuring fire-wood, etc., and we shall attempt to teach them to write as soon as slates and paper come to hand. We have at present no regular employment for them all.

"I have written to Mr. Marsden for supplies for the school in particular, and I have no doubt but that he will send me all the remaining articles which I want, if he can possibly procure them, by the next return of the Active. I repeat the assurance that in supporting the school I shall be as frugal as possible. A great deal of money might be laid out upon the children all at once, but I do not really think it necessary. With a handful or two of potatoes daily and occasionally a fish-hook the children do at present very well. When we have no potatoes we must allow them some rice."

Kendall's Journal continues with "General Remarks for February, March, and April, 1817."

"February 3rd. – In the forenoon I was visited by the chief Tahraha (Tareha) and a party of his friends; at his earnest request I presented him with an axe, but he was nevertheless very troublesome and unruly in consequence of having brought six hogs and seventy baskets of potatoes for articles which he could not obtain in the settlement. I endeavoured to appease him, but in vain, until some of the scholars went to him and told him I was shedding tears. Upon this he ordered the hogs and potatoes to be brought to my house, told me he was ashamed of his ingratitude, and would give me them for nothing. He promised to abstain from all threatening language in future, and left his son under my care on the day before Good Friday. I intend to pay him for his property as soon as I can procure the article he said he was in want of. I am very happy that the chiefs at a distance do not object to send their children to school. This augurs well.

"February 20th. – Arrived the van of Shunghee's (Hongi) navy. The war canoes continued to come to the settlement until the 25th; and, constantly interrupted by fresh parties who were desirous to see the school, etc., I was under the necessity of omitting the evening lesson for four days. The tear (taua) * departed from hence on the 25th. The whole consisted of about thirty canoes and eight hundred men. There were parties from the River Thames, Cape Brett, Wyhkaddee (Waikare), Whytangee (Waitangi), Korrorahrekka (Kororareka), Tioumi (Taiamai), Tawhimatta (Te Waimate), Tippoona (Te Puna), and Mattoudee (Matauri).

"The object of this expedition was to obtain a peace between Shunghee (Hongi) and some natives who were his enemies at the North Cape (to which place he was bound), either by fair means, or else to vanquish them by force of arms. Shunghee took with him the head of one of his enemy's chiefs who had

* Taua, war party.

been killed the preceding year, intending to present it to the surviving relatives, if they would accept it and in return give up to him the head of a young man who had fallen at the same time into their hands and was related to Shunghee (Hongi). * Shunghee told me that as soon as he advanced in sight of his enemies he should wave his upper garment and show them the head of their friend. If upon this his enemies began to cry, there would be no battle. The heads would be exchanged, presents mutually made, and peace be established. If, on the other hand, the people at the North Cape should resist or attempt to fly, the battle would commence immediately. Shunghee took an affectionate leave of us all here, told me that if he fell I was to be good to his children and if I died he would take care of my family.

"March 5th. – Returned Shunghee. He told me he had met with a great disappointment. As his people were at Whangaroa, into which place they had put to rest and refresh themselves, a quarrel had taken place between his party and a party of the Whangaroa natives. Four of the latter had been shot, and one in return of those from the River Thames. He said he was afraid the Whangaroa people would come upon us in his absence; he therefore had given up the expedition for the present. The bodies of the deceased natives were taken care of by their respective friends. The bones of the young man from the River Thames will be sent for from thence, as soon as the flesh, etc., is wasted away. The corpse is at the Bay of Islands.

"March 25th. – During the last five days confined by indisposition. Several scholars returned from the sweet potato grounds to the school.

"The chiefs Taparu (Te Pari), Tippoohee (Te Puhi), and their people at this settlement with potatoes for sale.

"In the course of this month several female scholars absent in order to get their lips and chin marked in the New Zealand fashion by an artist from Whangaroa. ** Each of them had to pay for the tattooing. The girls on their return from the potato grounds employed in the school in making their clothing.

"From March 16th to April 4th. – I determined, on account of constant interruptions, weariness, and indisposition, to rest and endeavour to recruit my spirits. I had not been able to form the children into classes, but had each of them to learn the same lesson daily. This was therefore a tedious work. If it shall please God to bless my endeavours, I shall, as soon as I can arrange the school to my satisfaction, be considerably relieved. But this I do not expect to be able to do until I am better acquainted with the New Zealand language and my books of instructions are more suitable to our purpose.

* Cf. The Letters and Journals of Samuel Marsden, p. 496.
** Ibid, p. 172.

"I have been able to purchase this season plenty of potatoes for the school, I should think about eight hundred baskets weighing upon an average fifty pounds each. Two and three baskets will serve the children one day, so that reckoning eighty axes to purchase eight hundred baskets, which they would do, it can be nearly ascertained what the school will take to support it in money for a year. Potatoes are preferable to any other articles for food for the children if they can be constantly procured.

"Since the scholars have received their victuals regularly every day some of the grown-up natives have requested to be admitted into the school and to say their lessons. These I have refused, because their object was only to procure food and lead an idle life. I always tell them that I can admit none except children or very young people into the school. The grown-up people ought to work. I could never guide them. I can do better with the children.

"The native children amuse themselves with the top in the winter and the kite in the summer. 56 The latter is made in the form of an isosceles triangle, the two equal sides measuring together about one fifth more than the base. They are fond of singing and dancing all the year round.

"When the different parties of natives from Whangaroa and round this bay last assembled here, there was a general mourning for two days and two nights successively. Natives continued to rise up alternately during the whole time and sing a mournful song to the memory of their departed relatives. The natives did not cry nor cut themselves, as they usually do when a person is recently dead. One of the scholars was engaged in the above ceremony.

"Except when there are large parties of natives at this place everything goes on quietly both in the school and in the settlement The natives of the adjoining village occasionally visit us by three or four at a time, but they are seldom troublesome. We have large parties during the summer; we have had none in the winter. Many more natives have visited us this last summer from different parts than during any preceding one. We are situated at such a great distance from the main land that natives do not come from thence in a body.

"In the potato seasons the neighbouring natives are constantly coming to us with their potatoes, etc., for sale. The female scholars small and great have each finished an upper garment, and some have finished two. Two or three of the boys are assisting my colleague Mr. King in dressing and spinning flax. The rest are busy in making and flying their kites, except when they are in making fences and procuring firewood. We have no regular employment for them all."

A letter written to Rev. Joshua Mann by Kendall on 14th July, 1817, continues his account of his life in New Zealand: –

"I commenced teaching school in August, 1816," he wrote. "My little wild pupils were all noise and play during the first four months. We could scarcely hear them read for their incessant shouting, singing, and dancing. The first month they attempted to repeat their lessons in the schoolhouse very well, but we soon had to follow them to a short distance into the bushes. I had no command over them, having at that time neither provisions nor rewards to give them. Since I received these, my authority and influence have been greatly augmented amongst them. I can now command their attention. They will learn to read and write, work at their raiment, make fences, and fetch water and firewood, very cheerfully. They rise at daylight, according to the custom of the natives in general, and repeat their lessons to me. After breakfast several of the boys write a copy. The girls are employed in making their raiment the whole of the day. After dinner the native children repeat their lessons to my colleague, Mr. Carlisle, The boys learn to write on every day of the week except Sunday. The children of the settlers are also instructed by myself and Mr. Carlisle. The settlers join in public worship twice on every Lord's Day; the prayers of the Church of England are read alternately by myself and Messrs. Hall and King. We also meet on the Wednesday evening for the purpose of reading the Holy Scriptures and prayer. Many natives attend on the Sunday. The service is performed in the schoolhouse."

"Pride and ignorance, cruelty and licentiousness," he continues, "are some of the principal ingredients in a New Zealander's religion. He does not, as far as I can learn, bow to a stick or a stone, but he magnifies himself into a god. The chiefs and elders of the people are called atua even whilst they are living. One aged friend, Terra (Tara) * says that the god of thunder is in his forehead. Shunghee (Hongi) and Okeda (Okira) tell me that they are possessed with gods of the sea. When the clouds are beautifully chequered, the atua above, it is supposed, is planting sweet potatoes. At the season when these are planted in the ground the planters dress themselves in their best raiment and say that as atua is on earth, they are imitating the atua in heaven. The land is considered sacred from hence until the sweet potato crops are taken up. No person presumes to go upon them except such as are consecrated for the purpose of weeding and inspecting them. The head of a New Zealander, being the seat of the atua, is sacred, and is held in such estimation as though the head could be without any other part of the body. To the carved or graven head of a friend or enemy after death, the same ode is sung. The latter, it is true, is separated from the body, but it is held in honour as well as the former, although it does not command an equal effusion of tears. The language is 'what a fine god is this!'

* Perhaps Tara of Kororareka, at this time about 73 years of age. – George Graham.

These customs, the description of which would be most painful to the tender feelings, are consistent with the native's idea of the properties of the Supreme Being. They describe Him as an invisible anthropophagus, and regard Him with a mixture of fear and hatred.

"The territorial possessions of the natives are hereditary, descending from the father and mother to the eldest son or daughter. It is very remarkable, but a proof of the above fact, that no natives from different parts of the island or even the Bay itself have come to settle near us. The natives have all of them, as far as we can learn, a fixed place of abode. The districts, fisheries, woods, villages, houses, etc., have each their distinct proprietors. It is against the custom of the country for one native to trespass upon another native's possessions, and I believe it is seldom done except as a punishment for the breach of some public law or custom, in inflicting which a whole party or perhaps a whole district will unite. The burying places belonging to a village or family are also kept distinct. Natives who die a natural death (slaves excepted) at a distance from home are conveyed by their friends to their family cave at a convenient time.

"Our two daughters, whom we left under the care of a pious friend at Port Jackson until we were properly settled here, are now with us. We have six children, and I bless God my family and all the settlers and children are in a good state of health. This is a very healthful and agreeable climate. We suffer nothing from excessive heat or cold."

Meanwhile some attention had been directed by Marsden and several other residents in New South Wales to the subject of the establishment of a colony in New Zealand, which had been mooted by an English divine, the Rev. Andrew Cheap. * Kendall had naturally been consulted with regard to the project, and replied to Marsden on July 25th, 1817, with the object of giving as much information as possible concerning the New Zealanders and their country.

"It may be proper to observe in the first place," he wrote, "as a caution to any company of adventurers, however small, approaching the shores of New Zealand, that a 'slanderous report' which you will recollect was raised by some of our enemies and instilled into the minds of Duaterra and the other chiefs at Port Jackson three years ago, has made a deep impression upon the minds of several chiefs at the Bay of Islands. ** They are very jealous, lest, as was then reported, 'a number of settlers should be sent out with an armed force and take possession of their country.' They cannot endure the thought that they should lose the property which has descended to them from their forefathers and be driven into the bush, as they say is the case of the natives of New South Wales.

* Cf. The Letters and Journals of Samuel Marsden, pp. 226-7.
** Vide supra, p. 79.

"The surrounding chiefs tell me that they will gladly receive an additional number of settlers, such as may be inclined to act in their dealings towards them upon the same principles as ourselves, provided that they do not come in a large body. They would have an advantage over us in point of fixing upon a more eligible spot for a settlement. They would be in less danger if situated at a greater distance from a native village, as a small plundering party would be afraid to molest them; but they could do nothing without the general good wishes of the native chiefs in their favour, nor would they otherwise be in safety.

"In selecting a portion of land for a settlement, it would be advisable to take care that it be as clear as possible of what the natives call the wahhe tabboo (wahi tapu). Wherever a person has breathed his last, or his bones have been laid for a time, there is always a piece of timber set up, if there is no tree already growing, to perpetuate his memory. This wahhe taboo is not suffered to be molested, and is held sacred both by friends and strangers. Amongst the natives, the least disrespect paid to their sacred relics or religious ceremonies and customs is considered a sufficient ground for a war by enemies and for a public debate by friends. The natives will seldom slay a man for a great offence or fine him for a small one immediately after it has been committed, but they will remember it. If a fine is his sentence, he must take good heed to his little property and to his crop of potatoes, etc., at the time of taking up, or else all hands around him will make demands upon him in behalf of the atua until the fruit of his labour is gone. The natives in their conversation with Europeans will sometimes say that their religious institutions are all a farce, but this is only by way of accommodating their expressions to the sentiments of the latter. Those who know them cannot but know that the fetters of their superstitions are firmly locked upon them. My colleague, Mr. Hall, and Mrs. Hall, suffered at Whitangee (Waitangi) on account of the disrespect which had been paid by Warrakkee's (Waraki) people to some sacred relic, and not on account of any ill-will which the assailants entertained towards them.

"It may be noticed that the New Zealanders have no established law for the punishment of adultery, murder, theft, etc., and therefore such of them as are inclined to commit these offences do not avoid accomplishing their purpose through any fear except of the parties against whom they wish to act. When a man breaks an established custom, for instance, when he cohabits with a widow, the whole of the people around him, especially if the woman's husband was a chief, will rise in behalf of the departed atua and inflict punishment; but the case of a man committing theft, etc., will not awaken the attention of the general body. The party aggrieved will take advantage of his unwatchfulness at some time or other and retaliate, but it is not known that murder, adultery, theft, or lying are offensive to the Supreme Being. They are

offensive to the general mass of the people only as they affect their interests. The Bible, and that alone, can teach them a better system of morality.

"Care should be taken to expose as little property as possible to the sight of the natives at the time of disembarkation or at any time. If this is not attended to, it will be soon known amongst them what articles the new settlers possess; and, all European property being precious in their eyes, one and another of them will not fail to be very tedious and importunate in soliciting favours until a man is almost wearied into compliance. Many of them are tempted to steal such articles as are loose and exposed to their view, whilst they are very quiet with respect to concealed property. It would be prudent for settlers to furnish themselves with plenty of casks, etc., for the above purpose, and to bring as many weatherboards, posts, etc., at least as would build a storehouse with them. The natives approve of Europeans settling amongst them, through motives of self-interest. Many of them by repeated acts of a conciliating nature appear now to be very sincere in their attachment, and they are therefore displeased when they see us insulted or disquieted by our neighbours in any way; but they are heathens still. We must not try them beyond their strength, and it becomes us, as it will do any others who may settle with us or near us, for the sake of the natives as well as our own, to be watchful, and not to injure them by placing too much confidence in them.

"The natives are eager after trade. Prompt payment for everything received or for labour is best. Felling axes, large or small chopping axes, hoes, spades, shovels, large and small fishhooks, etc., please them well.

"I would just hint that in the first formation of a settlement, and when settlers are all of them in immediate want of accommodations, it is best to depend upon one another for assistance as little as possible. Ministers as well as laymen will feel it their interest to assist in erecting their own houses. Under the Divine blessing without which nothing can succeed, and with a means of conveyance for the supply of needful stores, I am of opinion that a settlement of pious, industrious men must flourish here."

On March 12th, 1818, the Rev. Josiah Pratt and the Rev. Edward Bickersteth wrote to Kendall in terms which must have convinced him of the confidence of the Committee in him: –

"We are convinced," Pratt wrote, "that the progress by means of schools will be slow, and are prepared for this. We hope, however, that with the teaching of the children you join, when you have opportunity, religious conversation with their parents. We should be very glad to hear of any number of these attending your Sabbath worship.

"The New Zealanders' First Book has greatly pleased us. Our orientalist, S. Lee, * is making use of Tooi (Tui) and

* Vide infra, p. 17111.

Teeterree (Titore), who have recently arrived, to form a complete grammar and vocabulary of the language. Your book furnishes him with important assistance. We much approve of your plan of beginning to instruct the children first in their own language, as being the most likely way to interest them. When the grammar and vocabulary and perhaps one of the Gospels are finished, they will be a guide to you in all future acquisitions.

"Respecting our opinion of your character and usefulness, your mind may be quite easy. We are well convinced of the singleness of your heart in this cause; nor have we heard anything from anyone that would lead us to doubt your steady and judicious pursuit of the great object of the Society."

The closing months of the year saw little progress in the work of the Mission so far as conversion to Christianity was concerned, and the natives' habits of life remained almost unchanged. Thus King, writing on December ist, 1818, to the Secretary, said: –

"Here are many hindrances which time alone will remove. The trade the natives have received from us has not changed their hearts, so they are no better in heart or life. They are improving in reading and writing, in sawing timber and in making fishing lines, twine, and cordage, and in agriculture. I have a good crop of wheat. It will be ripe this month. They receive pay and provisions for these things. It does them good. It keeps them out of mischief, supplies their wants, gains their attention, and prepares the way for the preaching of the Gospel, while the missionary is learning the language and preparing to preach to them. This is the strong bar, the great obstacle – not knowing the language – and this will take a person of good ability some years to learn.

"The natives are such thieves and beggars. When large parties come they are so troublesome that all work is almost stopped. They pull down our fences and take what they like. We have some heavy trials here. Thomas Holloway King, my second son, died November 12th, 1818, aged three years nine months and twelve days. * He died of a consumption; we therefore did not know what to give him suitable to his case.

"This last year the natives have carried on a great deal of war at a distance from us. I think it would be highly prudent if you would send positive orders to this settlement that there shall be no more guns nor powder given away nor sold in this place by any that are in any way employed under your direction. You will hear something about this from Mr. Kendall."

Kendall, however, writing to the Rev. Basil Woodd about the same time, on December 10th, 1818, struck a slightly more hopeful note, although he expressed anxiety for the maintenance of his school: –

* Vide supra, p. il6n.

"It affords me unspeakable satisfaction," he stated, "to be enabled to acquaint you that we are now under no fears respecting our personal safety, the natives, making due allowance for their wild habits, being reconciled to us, and we to them. On their part there is no apparent obstacle in the way of our usefulness; except, as must be expected, their unsettled turn of mind. I am now anxiously expecting some person of talent to assist me in fixing the New Zealand language. One friend of a kindred spirit, possessing greater abilities than I do, would be very useful to me; and I could be useful to him. As soon as the Holy Scriptures are in print, or the parts of them the general knowledge of which is essential to salvation, and the natives are taught to read them, a general blessing, in dependence upon the Divine promises, may then, and perhaps not before then, be expected.

"Although the New Zealanders are exceedingly superstitious, and what religion they profess is constituted of rites the most horrible and offensive to an Englishman and a Christian, yet it certainly is a very encouraging circumstance that parents do not at all object to their children being instructed by us. They rather wish it, and the children themselves have always been ready to repeat their lessons when called upon, and have been kept in a state of discipline far superior to my expectations when we have had it in our power to give them a handful of victuals. You have, I have no doubt, been highly gratified with the accounts of the many children who have attended the Society's school. These accounts, I do assure you, were correct, and I must say that at the time they were written, notwithstanding my spirits were often ready to sink by reason of the frequent troubles which afflicted this settlement, my heart was filled with joy and thankfulness at the fair prospects then before me. And it is not the fault of the native children that my harp is once more hung upon the willows. It is because I have not been able to feed them for more than five or six months during the past year. I have long since declared that, if the children were not regularly fed twice per day with a handful of potatoes or a little rice, the school would be in a great measure deserted. I wish Mr. Marsden was directed to provide for the school as a separate establishment. One hundred pounds per annum would, should it be required, only be a trifle with the Society, and would well maintain fifty or sixty scholars. I wish only to give them just as much as will keep them generally together. I do not want to pamper them. I have told Mr. Marsden and Mr. Pratt all I mean to say upon this subject. Whatever may be determined, I trust I shall do the best I can. I have been very unhappy lately, having wrought with my hands for two years in order to procure necessary accommodations, and being now crippled in my work on account of too little support and the different plans carried on in the settlement, the one having a tendency to check the other. When I am in trouble I am but ill-calculated to do good.

"The Active returned from Port Jackson with supplies for the settlement in the month of June last. About five pounds' worth of trade and five hundred pounds of rice were laid aside for the school. I do not think the school has been out of my thoughts since that time one single waking hour. I do not attach any blame to Mr. Marsden or anyone else. Mr. Marsden, I am sure, has at heart the welfare of the natives. The difficulty arises chiefly from the ready attention of the native children to the school, and for the want of a settled plan from the first for their support, and to keep them together when once collected. If supplies are not sent out to Mr. Marsden already for the school, something ought to be sent by the Catherine, provided a school is to be supported here at all. Should they be sent out by the way of Port Jackson, it might possibly be two years before I receive them.

"Mrs. Kendall unites in grateful recollection. It is now nearly six years since we joined with you all in communion, but our hearts are still with you. My wife and seven children are well, and I have had my health ever since the day I landed here. I shall be forty years of age on the 13th of this month. My father lived until he was ninety-three. I have not yet attained to half that period, yet I am covered with grey hairs."

Kendall, meanwhile, had been devoting himself to the study of Maori and the work of translation, and on December 14th, 1818, informed the Secretary that he had forwarded by the Catherine (Captain Graham) "a preparatory catechism written in the New Zealand and English tongues, a few copies of which, if approved by the honourable Committee, you will be pleased to get printed." The Committee, however, seems to have made no attempt to carry out his wishes in this matter, which may account for his sudden determination to go to England, with Hongi and Waikato, to expedite the publication of his Grammar and Vocabulary of the New Zealand Language, which was edited by Professor Lee and published in 1820. *

This letter contains some suggestions from Kendall with regard to the vexed question of private trade: –

"There is no man, perhaps," he wrote, "who has equal zeal or is so well able as Mr. Marsden to manage your affairs, and I am confident there is no man upon earth who has more at heart the welfare of the New Zealanders than himself. Yet a man who is so oppressed with his public and private duties for want of time, and who is on that account generally in a hurry, must leave many things undone. In all Mr. Marsden's letters to me, he has promised to assist me in every possible way, and I do not doubt his willingness to do it, yet it so happens – and it is a subject of too great importance to conceal it – that no settled plan has hitherto been adopted for the regulation of the settlement and for the support of the school. The consequence has been that almost all

* Cf. The Letters and Journals of Samuel Marsden, pp. 26i-2n.

the supplies have fallen into the hands of one individual settler. Private trade has completely overbalanced the Society's trade, and the latter is so much reduced in value that the settlers in general can scarce procure a good hog or provide for the wants of their families; much less can they procure a sufficient supply to enable them to carry on their respective callings; and the school, of course, has been almost reduced to nothing, merely for want of a handful of potatoes to give each scholar to eat. Some order of a positive nature must be given by the Society and Mr. Marsden too, or else I am certain the settlement will be in a short time deserted by many. I have been told Mr. Gordon and Mr. Carlisle have been without pork at all at a time when many casks of pork have been in the settlement; for to this they could have no access because it was purchased with private property. If nothing is determined in the above respects; if each settler cannot procure for his family a proportionate share of the necessaries of life, such as pork, potatoes, etc., to which he is justly entitled in a missionary settlement, there will be no such thing as peace amongst us for any length of time, and the situation will be peculiarly painful for a schoolmaster or a clergyman. We perfectly agree in rationing out all supplies which we receive from Mr. Marsden; we only want to agree in the particulars.

"Firstly. – To purchase all we want from the natives with the Society's trade, and, should it be agreed upon to add any other trade to it, for each settler to bear his proportion of the expense.

"Secondly. – To divide the pork, potatoes, mats, etc., in fair proportions to each family.

"Thirdly. – To allow a certain quantity of pork and potatoes per day to such natives as live with the settlers.

"Fourthly. – To lay the remainder of the potatoes aside for the school. Timber, flax, and such articles as are wanted for the Active and not of particular use to the settlement might be excluded from the above regulations.

"I have consulted my colleagues in general upon this subject, and they are of opinion with me that to follow the above plan would give general satisfaction. There ought to be no provisions of any kind sent to ships unless the affairs of the settlement admit of it. As the Society's concerns ought not to suffer for the sake of private interest, so they ought not for the temporary gratification of a body. The school, whoever teaches it, will, as long as it is encouraged and duly attended to by the teacher, press itself continually upon the consideration of the settlers and the Society.

"The settlement (except as has been mentioned above) is in a promising state. Several natives around us have been employed in farming, twine spinning, sawing timber, etc. Our buildings are completed, and we are setting forward with our fences. We want a building for a chapel. You would do right to encourage the settlers to begin this work.

"Our families are generally in good health. My colleague, Mr. King, has lost one of his children by death. The rest are all well. There are nine unbaptized children in the settlement. My eldest daughter is now in her fifteenth year. My next is in her fourteenth year. I have now two daughters and five sons living. * The natives do not molest our children at all. Their walks are, of course, limited, but the whole of the settlers' children are cheerful and happy."

"I have formerly acquainted you," Kendall continued on December 18th, "that during the first two or three years' residence of your missionary settlers at this place we have never been visited by very large parties. In the month of March last fifty war and other canoes containing about one thousand persons were at this settlement. When numbers of natives are about us, they are often very troublesome, it being a difficult matter for the chiefs who are most friendly to our interests to keep their people under restraint. I conceive our trials will be much heavier for some years to come than they hitherto have been, the cause of which apparently arises out of this circumstance – that the native spirit has been roused by the long intercourse of the natives with Europeans, but none of them having been converted to Christianity, the native heart with its blind attachment to the most barbarous customs remains unchanged, and inclines its possessor to pursue them with additional vigour.

"In the first year after our arrival many New Zealanders died. They had not food sufficient to keep them alive, and in this weak condition we could discern but little of the native minds. Since then the natives in general at the Bay of Islands and parts of the country adjacent, eager to procure implements of war and implements of husbandry, have exerted themselves so much in cultivating land for potatoes, Indian corn, etc., that they have not only obtained such articles as they wanted but have lived much better themselves, and there has been but little mortality. Their native disposition has, of course, been greatly revived, and, being heathens still, they follow the customs and traditions of their forefathers with avidity. War is all their glory. They travel to the south and kill great numbers. Almost the whole of the native men belonging to this Bay are now gone to battle. ** Although the natives in general show no disposition to injure us, yet, being so unsettled and unsteady, our situation amongst them is more trying and uncomfortable.

"With respect to our own conduct, we have hitherto been strictly neutral. We have made it our constant practice to be kind to strangers, and whilst we continue to be still I am under no fears whatever respecting our personal safety."

* Cf. The Letters and Journals of Samuel Marsden, p. 417.
** Hongi Hika's expedition to Hauraki. – Vide Appendix C, p. 264.

Unhappily Kendall, in the meantime, had permitted himself to succumb to those influences which were ultimately to destroy him and compel his retirement from the New Zealand Mission. A letter to the Secretary, dated December 21st, 1818, shows something of the state of his mind.

"Time passes swift with me," he wrote. "I have been now nearly six years absent from my native land. I have had but very few opportunities during the first two years of uniting in the worship of God with a Christian congregation, and during the last four years mine eyes have been constantly fixed on scenes of human depravity and woe, and my ears have listened to and have partly been infected with the profane and obscene rubbish contained in heathen songs. The latter I am under the necessity of attending to, for it greatly assists me in learning the language to write down the themes of the natives and study their true meaning. * The study is painful, and like the study of the Metamorphoses of Ovid tends to injure the mind. O, how it would refresh me to enjoy a little repose in a Christian land; to be again united with a Christian congregation."

Kendall's correspondence for 1819 opens with a letter, dated April 21st, which made it evident to Marsden that the settlers had not yet learned to live in harmony, and that length of contact served only to emphasise entire lack of sympathy with each other.

"Mr. Hall and myself can act no longer in concert together," Kendall declared. "We are like unto the iron pot and the earthen pot carried on by the same current. We must not come near each other in haste, lest one of us be dashed to pieces. Mr. Hall has had, in my opinion, a fair opportunity of pleasing the Society and of becoming most nobly popular, and if he chooses to build a chapel and disinterestedly to promote the designs of the Society, he may become so still. But if he only intends so far to perform his duty as is consistent with his own private interests, if he only means to make himself independent of the Society by buying up all that he can in the settlement and selling it to shippers for the attainment of his object, he must be opposed. It is not long since that I attempted to follow him, but I soon found the impropriety of it. ** We might pursue temporal objects until the main objects of the Society were entirely laid aside. Besides, every missionary that comes here shares in equal duties and dangers, and has an undoubted right to an equal share of the necessaries of life I have nothing to say against Mr. Hall's moral character. He has also been very ready to sharpen my plane irons and has done me several other favours for which I am thankful, but we have always differed in our opinions, and seem to be a stumbling block in each

* Vide infra, p. 21711.
** "Mr. Hall said I could as well afford to lay out £30 per annum as they could in order to keep upon an even balance with them. I tried for quietness until I was ashamed."

other's way. I will not, if I can help it, come near him to quarrel with him. I therefore shall keep to my own work and from him. Perhaps things may be better with us by and by."

Upon these statements Marsden commented to the Secretary in his covering letter: –

"This letter will show you how Messrs. Kendall and Hall are acting towards each other. As I wish you to know the good and the bad, I send it. Hall is to blame. Offences will come; we must expect them. Upon the whole we may say all is well."

At the same time Marsden had been so much exercised with regard to the private trade carried on by the Bay of Islands missionaries that he had sent them a letter * expressing his hope that "they would resolve one and all to have nothing to do with private trade." Marsden's influence had its effect, and on May 17th the settlers forwarded to the Society an agreement, signed by all, to abandon entirely the trade with the natives, particularly in muskets and powder. **

The Committee of the Church Missionary Society had now decided to increase the strength of the New Zealand Mission, and had sent out the Rev. John Butler – the first ordained clergyman to reside in New Zealand – Francis Hall, a schoolmaster, and James Kemp, a smith and Catechist. Accompanied by Marsden, these missionaries reached the Bay of Islands in the General Gates *** on August 12th, 1819, and the Mission entered upon its second phase under the superintendence of Butler. **** Kendall, who had already been advised by the Committee of the departure of his new colleagues from England, was at the same time assured of their "full approbation of his proceedings" during the whole of his residence in New Zealand.

Marsden himself, before leaving New Zealand in the Active on November 9th, presented a number of queries on November 5th to the missionaries, whose replies give some indication of the state of the Mission at this time. *****

"1. How far, in your opinion, has a regular communication between New Zealand and Port Jackson through the medium of the Active contributed to your security and comfort during your residence in the Island?"

"Answer. – Our security and comfort has been greatly promoted by a regular communication between New Zealand and Port Jackson through the medium of the Active during our residence in the Island. The constant attention that has been paid to us

* Quoted in The Letters and Journals of Samuel Marsden, pp. 232-3 (dated February 24th, 1819).
** Cf. The Letters and Journals of Samuel Marsden, p. 235.
*** Ibid, p. I43n.
**** Ibid, p. 144, et seq.; R. J. Barton, Earliest New Zealand (Masterton, N.Z., 1927), passim.
***** Cf. R. McNab, The Historical Records of New Zealand, Vol. I, pp. 438-441.

by our powerful friends at a distance has made a favourable impression on the minds of the natives in our behalf; and our temporal wants have been also regularly supplied, which could not have been done without a regular intercourse with Port Jackson."

"2. How far has the same communication contributed to the general improvement of those natives who have had an opportunity to visit Port Jackson and to see and taste of the comforts of civil life?"

"Answer. – The natives of New Zealand are men of strong intellect and in general possess a spirit of enterprise and enquiry. Those who have visited Port Jackson have at all times expressed themselves highly gratified with what they have seen and heard in the Colony, and with their various employments there. When they return to this island they will spend many hours, and sometimes whole nights, in telling their countrymen what the customs of Englishmen are, and what are their various occupations in civil life."

"3. Have the respective reports of those natives who have returned to their friends added to your influence and respectability amongst the inhabitants?"

"Answer. – They have."

"4. How far will it be prudent, or even practicable, from the spirit of enterprise and turn for commerce which the New Zealanders possess from their national character, to prevent them from visiting Port Jackson in any vessel which may be employed in the Mission, to dispose of their mats, etc.?"

"Answer. – The natives consider the missionaries on shore, the owner of the vessel, the captain and ship's company, as members of one body. They know also that the vessel is navigated chiefly by their friends the missionaries, and feel themselves more interested in the missionary vessel than they would in any other. It would therefore not be prudent, or even practicable, to prevent the New Zealanders from visiting Port Jackson in a vessel employed in the Mission. That spirit of enterprise and thirst for commerce which they possess would be checked by such a measure, and they would be dissatisfied with the missionaries who lived in the land."

"5. What number of natives and under what regulations, so as to give the most general satisfaction to the chiefs, should be permitted to visit Port Jackson, if it should be deemed necessary for any to go?"

"Answer. – Generally speaking, two or three of the most intelligent youths might be permitted to visit Port Jackson and remain there for some time, for the purpose of being instructed in reading, writing, or the arts. Also a chief or two might be permitted to pay a short visit. Should a greater number of natives be very importunate to embark at any one time, it would be right to yield to their wishes as much as possible, if no other means could be adopted to pacify them."

"6. Have the deaths of the natives for the last three years been in the same proportion to the two first years you lived amongst them? "

" Answer. – They have not. During the first year in particular there was a great mortality amongst the natives, but we now seldom hear of the death of a native. The natives live better. Many of them were formerly much afflicted with boils, but since they have lived upon more wholesome food they are free from them, and at present appear healthy and well."

"7. Do they manifest a less thirst for war and a greater desire to promote agriculture and commerce than formerly?"

"Answer. – They are still very fond of war, but manifest a greater desire to promote agriculture. The means now afforded to them to purchase axes, hoes, and other European articles with hogs, potatoes, corn, mats, fish lines, etc., have awakened their native industry exceedingly."

"8. Have they in any degree laid aside their ferocious habits, such as shouting, dancing naked, and sham fighting to inflame their passions and to kindle their warlike ardour?"

"Answer. – The surrounding natives are not so much addicted to their habits as formerly. We seldom hear the shouting, etc., except at a time when they are visited by parties from a distant part of the country."

"9. With respect to their religion, do you consider them particularly attentive to their own ceremonies?"

"Answer. – They are particularly attentive to their own ceremonies, chiefly, as we conceive, from the fear of death."

"10. How far do you conceive their superstitions may tend to obstruct the introduction of the Gospel amongst them?"

"Answer. – There appears to be no particular impediment to I the introduction of the Gospel any further than the powerful effect of traditional superstitions."

"11. Do you consider them as fully prepared for the reception of the Gospel as any other uncivilized nation?"

"Answer. – We consider them much more so than any other uncivilized nation which we have heard of."

"12. Have you had any apprehension for your personal safety while living amongst them?"

"Answer. – We have not all been free from apprehensions of this, but we are now under none whatever."

"13.Can public schools be established for the rising generation?"

"Answer. – We believe they can."

"(Signed) WILLIAM HALL.
"THOS. KENDALL.
"JOHN KING."

[Footnotes for Chapter VI]

55 This vessel first visited New Zealand in 1812 (under command of Captain Flodyer). When anchored off Rima-tera Island the crew perpetrated an outrage against the natives. – Vide McNab, Historical Records, Vol. I, pp. 419 and 424. – George Graham.

56 Flying kites (manu-aute) and spinning tops (korotiti) were favourite pastimes with all ages. The kite and top were also used for divination purposes. – Vide Best, Games and Exercises of the Maori; also Transactions of the N.Z. Institute, Vol. XLV, p. 375. – George Graham.

CHAPTER VII. KENDALL'S VISIT TO ENGLAND, 1820.

CHAPTER VII

KENDALL'S VISIT TO ENGLAND, 1820.

IN August, 1819, Samuel Marsden paid his second visit to New Zealand. He arrived on 12th August in the American brig General Gates, accompanied by the Rev. John Butler, Mrs. Butler, and their son Samuel Butler, Mr. James Kemp, a smith and Catechist, and Mrs. Kemp, and Mr. Francis Hall, a schoolmaster. The Rev. John Gare Butler was the first ordained clergyman to reside in New Zealand. Born in March, 1781, he was 38 years of age. For the first part of his working life he had been employed as an accountant to a London carrying company. He had then decided to become a missionary, and, after preparation for the work of the Church Missionary Society by the Rev. John Bishop, of Paddington, and ordination by the Bishop of Gloucester, he sailed for New Zealand on 15th December, 1818, to take up his duties as superintendent of the Mission at the Bay of Islands. He retained this post until 14th November, 1823, when he was suspended by Marsden from the work of the Society in New Zealand. *

Francis Hall retired in December, 1822, while James Kemp remained in the service of the Church Missionary Society until 1852, when he resigned owing to a dispute regarding the land question.

Butler, however, was no disciplinarian; his arrival served only to increase the prevailing dissension. Kendall in particular refused to acknowledge Butler's authority. "I beg leave to state my opinion," he said, in an open letter to his fellow settlers, "that the best way to promote harmony amongst missionaries is for every individual to prove his own work and not to interfere with the concerns of another. I therefore disclaim the idea of ever in future acknowledging any man for my master at New Zealand, whoever he may be, whilst I am engaged in the service of the Church Missionary Society. And I would strongly recommend to the Rev. Mr. Butler, in order to avoid future altercation, to drop the idea of any exclusive authority over missionaries, as I believe his own comfort and happiness would be promoted thereby."

Upon receiving this letter, Butler characterised it in his Journal as "full of fallacy and deceit." "Mr. Kendall," he observes, "begins by declaring his fixed determination to follow and abide by the rules of the Society. But how does his conduct agree with his statement? Instead of devoting his labours, gifts,

* R. J. Barton, Earliest New Zealand (Masterton, N.Z., 1927), passim; The Letters and Journals of Samuel Marsden, pp. 143-4.

and abilities in the Society's cause, he is running after, and spending his time on board, every ship that comes into the harbour, scudding about with them from place to place, and making his own house a common rendezvous. If he does not actually purchase hogs, potatoes, etc., he is still the agent by which they are obtained. Does he serve captains for naught? O, no – but here I stop.

"He despises all order and will only do what he pleases. Moreover, he declared publicly that if Mr. Pratt or Mr. Marsden resided in New Zealand he would not be called to account by them. He wishes to promote harmony, but he is the principal jarring string. He wishes everyone to prove his own work; it would be well for himself if he did this. He would then (if he had any conscience) be ashamed of his negligence. We have no school at Rangee Hoo (Rangihoua), although he has nothing else to do but attend one. We have plenty of food for a small school; and, if not deprived of our supplies by shipping, might soon have a large one. He charges all with assuming exclusive authority over missionaries. How grossly false is this accusation, as may be seen by my calling all the missionaries and every other servant of the Society together to talk over this business (of private trade), to bring everything before a committee and, if possible, to pull up this noxious plant from the bottom of the roots, that no vestige of it might appear hereafter for ever."*

The relations of Kendall with the new superintendent of the New Zealand Mission continued to be strained. Ships were visiting the Bay of Islands with increasing frequency, the natives were eager to exchange pork and potatoes for muskets and powder, and Kendall had evidently found the business of agent a profitable one. Thus in his Journal for Thursday, 10th February, 1820, Butler observes that he received on that day a visit from Captain Spence of the Echo, who was accompanied by Kendall. The Echo was the fifth vessel to arrive at the Bay of Islands within six months, and two of these vessels, the Catherine and the Martha, had paid return visits in the period. Spence now informed Butler that eleven more ships were on their way to New Zealand. The Bay of Islands, according to Butler, was already "thin of pork," since every ship bought as much as could be procured, while the natives paid no attention to breeding their pigs, and the arrival of so many more vessels must make provisions very dear. The natives, moreover, would scarcely look at ordinary articles of barter in their anxiety to secure muskets, and Butler feared that the settlement must therefore be reduced to great straits. Under these circumstances he heard, with the greatest indignation, that Kendall had persuaded the Kerikeri natives to send their pigs to the Echo. "At first," Butler states, "I did not believe the report, but Mr. William Hall informed me that Shunghee (Hongi) had told him

* R. J. Barton, Earliest New Zealand, p. 72; MS. Journal of Rev. John Butler, Hocken Library.

it was true and that Mr. Kendall asked him if he had any pigs, informing him that there were excellent muskets on board the ship. As we are altogether dependent on the natives for a supply of this article (and pigs are scarce at this time) it is like taking the bread out of our mouths. Such conduct is disgraceful to any servant of the Society. But gifts blind the heart."

Two days later, on 12th February, Butler found that Kendall's conduct in persuading the natives to take their pork to the Echo made it necessary to give them a much larger quantity of trade goods than usual for some pigs which he purchased.

Later, by dint of remonstrance and persuasion, he succeeded in procuring twenty-four buckets of potatoes, but found that he himself could only buy with a musket. "I was obliged," he writes, "to send away Mr. William Hall and carpenters by a secret expedition to fetch a musket from on board ship, in order to pay for the same."

On Monday, 14th February, therefore, a special committee meeting was held at Rangihoua to consider the conduct of Mr. Kendall. Upon hearing the charges, however, Kendall showed himself far from repentant. "He immediately flew into a most violent rage," writes Butler, "and stamped and stormed about the schoolroom for half an hour; he would not be called to account for anything he did, neither would he have anything more to do with the Committee. 57 Calming down a little, however, he confessed that he had told the natives there were excellent muskets on board the ship."

Informed of the next charge – that he also had sent pork on board the Martha – Kendall again "flew into a great passion, and said, if he had, it was to remunerate him for some trade he had bought out of his own pocket. He further said that I had no right to come there to call them to account, and then he took his hat and ran away." *

Kendall had thus shown his contempt for the local committee at the Bay of Islands and the ruling of the superintendent of the Mission. He was already contemplating a much more serious offence. Without waiting for permission to leave his station, he had made up his mind to sail for England with Hongi and Waikato in the New Zealander. He was actuated partly by his anxiety to secure ordination as a deacon, partly by his desire to confer with Professor Lee, of Cambridge, concerning the Grammar and Vocabulary of the New Zealand Language, which, edited by Lee, was published in 1820. Thus Marsden, when upon the occasion of his third visit he reached the Bay of Islands in H.M.S. Dromedary on February 27th, 1820, found that Kendall had already made all his preparations for departure, although his colleagues were deeply incensed that he should thus sail for England leaving his

* R. J. Barton, Earliest New Zealand, pp. 68-71; MS. Journal of Rev. John Butler, Hocken Library.

wife and eight children to be cared for by them. * Almost immediately after his arrival in New Zealand, Marsden wrote to the Secretary to inform him both of Kendall's approaching departure and of the fact that Hongi and Waikato, who was Ruatara's brother and Hongi's brother-in-law, intended to travel with him. Kendall wished to have the chiefs with him that they might aid in the reduction of their language to writing. Hongi had other views. His chief desire was to obtain arms wherewith he might overcome both his enemies the Ngati-Whatua, who had defeated Nga-Puhi at Moremunui in 1807, and his other enemies on the Hauraki Gulf. In England he was presented with many gifts which, on his homeward journey, he exchanged at Sydney for the coveted weapons. **

Marsden's letter is dated from the Dromedary, Bay of Islands, February 29th, 1820. "I am happy to inform you," he wrote, "that H.M. ship Dromedary anchored in the Bay of Islands on the evening of the 21st inst., soon after which the Rev. Mr. Butler and the settlers were on board, when I was informed that Mr Kendall was on the eve of his departure for England, and was expected to sail on the 29th. As Mr. Kendall had made all his arrangements for Europe, I was at a loss how to act. I must leave Mr. Kendall to explain his reasons for the step he has taken. He takes Shunghee (Hongi) with him. This I regret, as I should not recommend any more New Zealanders to be sent to Europe, as the climate is too severe for them. Shunghee has been very kind to the settlers since they have been here. Mr. Kendall has gained very considerable knowledge of the language, as well as the confidence of the natives. I wish much he had obtained the permission of the Society and the approbation of his colleagues to visit England before he had attempted to leave his station. I do not feel competent to judge of the propriety or the impropriety of Mr. Kendall's conduct so as to warrant me in giving an opinion. I feel for his family, situated as they are. I have not been on shore at the settlement since I arrived, having been prevented by public business. I could not do this, or I should have called a meeting of all the committee and taken their opinion on Mr. Kendall's conduct in going to Europe at the present time. He seems to think the Rev. J. Butler is not the superintendent of the whole Mission and those connected with it. I have always considered him in that light myself. Mr. Kendall will not acknowledge any superior, from what he stated to me. No doubt he will state all these things to you, when you will be able to judge.

"Mr. Kendall's principal desire in returning to England is to obtain ordination, if possible, for performing Divine service at New Zealand amongst the natives. Whether this can be done

* Cf. The Letters and Journals of Samuel Marsden, pp. 26i-2n., Ibid., P- 333n. i The Church Missionary Register, 1820, pp. 326-7.
** S. Percy Smith, Maori Wars of the Nineteenth Century (Second Edition, 1910), p. 181; also Appendix C, p. 264.

or not I am not able to judge, and therefore must leave him to use what interest he can obtain to accomplish his wishes in this respect."

To this letter Marsden later added the following footnote: – "I have forwarded this letter, which will show how much I opposed Mr. Kendall's return to England. Nothing but violence would have retained him in New Zealand at that time, and this I had neither authority nor inclination to exercise."

On March ist, 1820, the day before his departure from the Bay of Islands in the New Zealander, Kendall wrote to Marsden, vindicating his conduct in sailing for England. "I now take my leave of you," he wrote, "and, although it gives me much pain to reflect that any difference of opinion should exist between you and myself and that I am not entering upon this voyage with those tokens of your approbation which would have been so desirable to me, yet I hope I shall always speak of you with kindness in whatever company it may please Divine Providence to place me.

"Whether this voyage is, or is not, undertaken in a right spirit will appear from the result. If I am right I shall enjoy the blessing of God. If I am wrong I pray that He may teach me a better way. But I have a strong desire to go. The path of duty appears to me to be plain. I feel for my family and trust that I shall be conducted back to them again in safety. I would not leave them if I had the least fear that the natives would treat them ill. I feel for my colleagues. Some of them may perhaps be jealous of me or displeased at my conduct towards them, but however this may be, I pray that the Almighty God may be their guide and guardian.

"There are those who, as it would seem, speak hard things of me behind my back. In so doing they cannot be right. I would ask them, if I could, whether they ever tell a tale to the prejudice of themselves.

"I feel also for the situation of the natives. I have made the language my study night and day. If I ever am enabled by the help of God to contribute anything towards their eternal interests He shall have the glory. I can do no good without books, and these ought to be inspected and printed in England. A school can never be carried on without books."

On April 24th, 1820, Marsden again wrote to the Secretary from the Bay of Islands to express his considered judgment with regard to Kendall's conduct and its effect on the general situation in New Zealand.

"You will have learned from Mr. Kendall," he wrote, "that I arrived in New Zealand in H.M.S. Dromedary on the 17th of February, just at the period Mr. Kendall was embarking for England. I was much surprised at the step he had taken without any previous approbation either of his colleagues, the Society, or any other person. I cannot see the wisdom of his measure.

According to human foresight it was a hasty step. Divine goodness may overrule all for good, and time will reveal the good or evil attending Mr. Kendall's visit to England. However clear Mr. Kendall might see his way, to me it appeared dark and gloomy. His colleagues had only lately arrived. They were neither acquainted with the language, nor the characters, nor the manners of the natives, and on their account his presence was very much wanted. A new settlement was forming under the protection of Shunghee (Hongi). Shunghee accompanying Mr. Kendall distressed the minds of his colleagues, as they considered him as their principal guardian and were full of fear for their personal safety when Shunghee was gone. Mr. Kendall left his wife and eight children wholly at the mercy of the natives and at an age when they in a very especial manner require the eye of the parent to prevent them from mingling amongst the heathens and learning their ways. However, he was determined upon returning to England, let the consequences be what they may. Some individual must think and provide food for his family. I believe myself and Mr. Butler must take this trouble or they will not be provided for. Though I cannot approve of Mr. Kendall leaving New Zealand at the present time, his reasons may perhaps be satisfactory to the Committee. If so, it will be well. I wish now to state the situation I found the Mission in on my arrival. Permit me first to observe with respect to New Zealand, there never was in my opinion a fairer field for missionary labours in any heathen nation.

"With respect to the personal danger of the missionaries, I think six years' experience is sufficient to remove any serious apprehensions upon that ground. Mr. Kendall leaving his wife and eight children in the power of the natives is at least a strong testimony what his opinion is upon this ground.

"There is every prospect, as far as concerns the natives, to encourage the Society in their labours. The great difficulty in establishing this Mission has originated from civilized enemies and from the missionaries having connections with the shipping, which has more or less tended to destroy that unity of spirit which is the bond of peace, and give just cause to the enemy to triumph. To do justice to Messrs. Kendall and Hall they have both been very useful men in their respective stations, but I apprehend they would have been much more so had they not lost sight of their duty to the Society and to each other. Their bartering with the natives and shipping for muskets and powder excited their avarice, and avarice excited jealousy, and both destroyed all Christian love and carried them so far out of their duty that they could not even meet at least to read the service of the church on the Sabbath day together.

"When I visited them in August last I found them all in a state of confusion. I saw these evils to be exceedingly great, but the difficulty was to find a remedy. I had for a long time

been remonstrating with them by letter against the nefarious traffic of muskets and powder with the natives, and against all private traffic; but, notwithstanding the directions I had given and the resolutions which they entered into against this barter, I found it was still continued and productive of every evil. I had a string of resolutions or rules drawn up, which were read one by one in the committee and approved by the signature of them all. * When these resolutions were passed I hoped a death blow was struck to this abominable and disgraceful evil. Not many days after, one of the old settlers (Mr. King) purchased a quantity of hogs with a musket. I now despaired of ever preventing this evil without all the missionaries who were concerned in this wickedness were dismissed from the service of the Mission. This I had no authority to do, and if I had possessed the authority as an individual I should not have exercised it but should have referred the matters to the consideration of the Honourable Committee at Home. I did suspend Mr. King, as stated in a former letter. The Rev. John Butler saw this evil in the same light as I did, and also Messrs. Francis Hall and Kemp. After the subject came again before the Committee, they all unanimously agreed once more to abide by the rules which they had signed. During my stay in New Zealand I experienced much distress from the misconduct of those employed in the Mission. I hoped mutual friendship was restored amongst them in a certain degree when I left them in November; 58 at the same time I was afraid the Rev. John Butler would not be able to maintain his authority and carry on the Mission with comfort to himself.

"I have had a deal of experience with missionaries for more than twenty years, and I have found them very difficult to do anything with. As soon as they enter upon their work they feel indifferent. They consider themselves their own masters, and will only do what they please. In all missions some improper characters will be found. In the Otaheitian (Tahitian) Mission there were several worthless characters. 59 In time one after another left their stations and returned to the world again. Some of them became drunkards and guilty of other scandalous sins. But the conduct of the idle and abandoned did not prevent the Divine blessing from crowning the labours of the faithful missionary with success. We must not expect them all to turn out well who come to New Zealand. We must be thankful if one in three do their work faithfully. What also adds to the difficulty of the Mission here is the distance New Zealand is from the Mother Country. It is probable had the missionaries been nearer home they would have behaved better or the Committee would have removed them. Situated as this country is, there were none to supply their place; and had they come away, the Christian world would have been discouraged from supporting the Mission, and the enemies would have greatly rejoiced.

* Vide supra, p. 148.

"On my arrival in February, 60 I found the Europeans in great confusion, and the tares were again sprung up amongst the wheat. The settlers had fallen into their old barter with the ships and natives for muskets and powder. Mr. Butler, either for want of authority or from fear or persuasion, had been prevailed upon to pollute his hands with the same traffic, not on his private account but to procure animal food for the support of the settlement. * This trial I was not prepared to meet. I called a meeting again, stating abhorrence of this traffic. Mr. Butler condemned it as much as I did. They contended that without muskets and powder the natives would not sell pigs; that they could not get a log of timber, nor potatoes, nor any article they wanted to purchase. I did not credit all they said, but told them I should be here for some time and then I should judge; that they should not purchase any while I remained with them, and if anyone did I would not pay his salary and he might apply Home for it. If I found that they could not get animal food without muskets and powder, I would send them salt meat from Port Jackson till the subject was submitted to the Committee at Home. Mr. Butler was much distressed – told me he could not govern the Europeans, and if I had not come he should have returned to Port Jackson by the first opportunity. I was thankful to God that His providence had opened a way for me to visit them at this trying moment. Mr. Butler wants experience. He has had men under him, but not missionaries, who have no idea of subordination. I think the Dromedary will remain long enough for me to prove that they can get all the native productions without muskets or powder, and I hope I shall establish Mr. Butler upon a more comfortable foundation than he was before. I know Mr. Kendall will plead for this barter very strongly, and had he remained Mr. Butler would have found more difficulty in abolishing it than he will at present. 61 Notwithstanding Mr. Kendall had signed the resolution to barter no more with muskets and powder when I was here in November, and I believed he would do what he promised, yet to my great mortification he had some muskets sent down from Port Jackson in the Dromedary by his agent, which I knew nothing of till after they were opened on board and I was informed by the King's officers that this was the fact. Mr. Butler told me the same. I did not know this circumstance till Mr. Kendall had sailed. Had I known I should have ordered them back again. I shall rejoice to give the missionaries any credit for all the good they do, and to approve of their conduct as far as I can; and it gives me much pain to state the above complaints. I condemn this barter because its natural tendency is to defeat the grand object of the Society. It arouses one tribe of natives against another who are unarmed, for a man with a club has not the same means of defence that one has with a musket. The morning Mr. Kendall sailed, I believe

* Vide supra, p. 154.

Jules Sebastien Cesar Dumont d'Urville.

J. S. C. Dumont d'Urville was born at Cond6 on the 23rd May, 1790. He entered the French Navy in 1807, and in 1822, having reached the rank of lieutenant, was appointed second in command of the Coquille, which reached the Bay of Islands on April 24th, 1824, and remained there for a fortnight. He succeeded to the command of the vessel in 1826, when she was renamed the Astrolabe, and again visited New Zealand from December, 1826, till March, 1827. A third visit was paid in 1840, at the time of the signing of the Treaty of Waitangi.

A keen observer, he wrote copiously of New Zealand in his Voyage de l'Astrolabe. He was promoted to the rank of Admiral in 1840 on his return to France. He perished tragically with his wife and son in a railway accident near Paris on the 8th May, 1842.

[Inserted unpaginated illustration]

J. S. C. DUMONT D'URVILLE.
Commmandant l'Expedition de l'Astrolabe, 1826-1829.
Ne a Conde sur Noireau (Calvados).

not less than forty canoes came into the harbour from a war expedition with prisoners of war and the heads of a number of chiefs whom they had slain in battle. I went on shore and saw the prisoners and the heads when they landed. The sight was distressing beyond conception. Arms and ammunition tend to inflame their warlike spirit and to urge them to blood and slaughter. No man can upon Christian principles defend such a barter. 62

"Should Mr. Kendall be in England he may endeavour to defend his conduct in what I censure him in – but he never can. He will say a hoe, axe, or tomahawk will kill a man as well as a musket, but that argument is nothing."

Meanwhile Kendall, bound for England in the New Zealander, had ample time for reflection, and wrote on May 27th, 1820, to his wife, to acquaint her, as he puts it, "with the present feelings of his mind." "Life is at all times very uncertain, and I have been often impressed with the idea that mine will not be protracted long," he began, as he gloomily reflected on the past and sought to penetrate the future. "I cannot doubt," he continued, "but, after having lived so many years in your society and the many returns of sweet conversation, that I have possessed some share in your reflections, and I now thank you for all your offices of kindness which you have invariably performed towards my person, and your general disposition to comply with all my requests. They recur to my thoughts more than ever since I have been from you, and have had an opportunity since I have been in this cabin to reflect upon past time. Those who are not well acquainted with our case are ready to condemn me for having undertaken this voyage, but I desire to be truly thankful to God that I have been led to do it. If I live to see you again, I hope it will be the means of producing a reconciliation between us, particularly if there should be on your part no obstacle in the way.

"Beware of wicked men in the event of my death. Satan is always making use of his own subtle instruments to destroy the children of God. Watch over all the children. Believe no one, however ready he may appear to be in kind offices, provided his manner conveys the least suspicion that his heart is not with you. But I must give over this train of thought. I write not to afflict you but to encourage you and to warn you."

After a voyage of seventeen weeks' duration the New Zealander reached England. On July 3rd, 1820, Kendall wrote to the Secretary to announce his arrival and to explain the object of a visit undertaken under a sense of duty to the Society. "The object of my voyage," he wrote, "is first, to undergo an examination in the New Zealand language before such judge or judges as the Honourable Committee may think proper to select for that purpose, in order that an alphabet and the sounds of the vowels and particles which are peculiar to the idiom of the language may be determined, and such a mode of spelling and pronunciation adopted as may be best calculated for its explanation.

"The New Zealand language, as it appears to me – but it is a matter of such importance that I cannot allow myself to be a competent judge – is, as is that of the South Sea Islands, systematical, and is formed upon the principles of natural philosophy, including midwifery, maternity, optics, etc. A student unacquainted with these sciences might therefore labour long and in vain, however apt he might be in other respects to learn, before he could arrive at any degree of proficiency in it. I can already see many things in the language which are far above my comprehension, but which I know to be facts, and I can probably explain my ideas by answering personally such questions as may be put to me respecting the traditions, customs, and language of the natives sufficiently to be understood, which I could not do in writing, because I am not acquainted with the above sciences. I have accordingly to this end taken this resolute step. I am indebted to Parkhurst's Hebrew Lexicon, which was presented to Mr. Butler by the Rev. Mr. Bickersteth, for much of my little knowledge of the true idiom of the New Zealand language. The ideas taken from the celestial fluid, the emanating and reflecting lights, the formation of words, verbs, and particularly the present tense, darted into my mind upon the first perusal. The prefixes and affixes are placed nearly in the same way as I conceive they are in the Hebrew tongue. Many words are set down in Hebrew in the same manner as I shall spell those of the same meaning in the New Zealand language. The whole of the Hebrew vowels are sounded in the same manner as the New Zealand vowels ought to be sounded. I do not pretend to say that the New Zealanders are descendants of the Jews, nor do I think they really are so. 63 It will, notwithstanding, soon be made manifest, from a variety of traditions connected with the language itself, that they must have been formerly acquainted with that people. Perhaps I may err in the above conjectures, but I wish to be heard. I have no doubt but that the fulfilment of scripture prophecy is intimately concerned with the evangelization of the natives of the South Sea Islands.

"My object is, secondly, to obtain assistance in getting through the press A Guide to the Study of the New Zealand Language; which I bless God I have been enabled to complete during my passage, should the same after perusal be approved of by the Committee, and also such other of my little publications as may be thought useful after they have been corrected as duly as our present knowledge of the language will admit.

"I have also some other objects in view, connected with my future prospects and duty as a servant of the Society. I come not before you to enter into any differences of opinion which have existed between myself and any other person or persons with whom I have had any concern. These the Committee would hear with pain, and I could find no comfort myself in reciting

them. My object is to do away that foul reproach, if any there should be, which I am apprehensive has been cast upon me in common with some of my colleagues as to loitering away our time. I am anxious to convince the Society that I am ready to serve them, and to tell them how I can, under the influence of Divine grace, do it. My stay in England must be very short. I therefore rely with confidence upon your affording me every necessary assistance in carrying me through with my work and accelerating my return to my family. I hope I shall not offend the Committee by making this voyage without first obtaining their permission. I am very far from wishing to treat them with disrespect. I have been prompted solely by a conviction of the importance of my errand. I come not after ease or pleasure. I come at a time when I can be least spared from my family. Such things as I want for family use I wish to purchase at my own expense. I shall make as good a provision for them with respect to things that are absolutely necessary as I can. I intend for my family to remain at New Zealand, as I should strongly object to live in Port Jackson. If it pleases God to conduct me back in safety, I do not intend to visit England any more.

"The chief Shunghee (Hongi) and another native whose friends are attached particularly to my family are with me and intend to return with me. Shunghee was promised by Mr. Marsden, when he was at New Zealand last year, that he should come to England with me when I came. These natives will live with me, as I know what diet will suit them best. You will have the goodness to instruct me where we are to go.

"Mr. Marsden returned to New Zealand in the Dromedary a day or two before the New Zealander sailed from thence. I am happy to say that I left him, the Rev. Mr. Butler, my family, and the whole of the settlers well."

A public announcement regarding the arrival of Kendall, Hongi, and Waikato in England was duly made in the Church Missionary Register * the impression being given that Kendall's voyage had been arranged by the Committee in the interests of the New Zealand Mission. "Mr. Kendall," it was stated, "having resided several years among the New Zealanders and collected copious materials for fixing the language and preparing elementary books therein, it was thought advisable that he should avail himself of the advantages which might be afforded to him in this country for proceeding on sure principles in the important work of embodying the language of these large and populous islands. Arrangements have been made accordingly with Professor Lee, and Mr. Kendall and his companions have proceeded to Cambridge, Mr. Lee having kindly undertaken to render his assistance during the leisure of the present University vacation.

* The Church Missionary Register, 1820, pp. 326-7.

"Mr. Kendall's acquaintance with the language and manners of the natives, and with the various circumstances of the Mission established among them, will also enable him to put the Committee fully into possession of such facts as will best guide their judgment and decision.

"Of the two chiefs who have accompanied Mr. Kendall, the name of Shunghee (Hongi) is familiar to all who have taken an interest in this Mission. He is one of the principal chiefs at New Zealand, and is one of the heads of a powerful tribe which possesses a large quantity of land at and near the Bay of Islands. We mentioned in our last his sale to the Society of 13,000 acres. He is of a manly aspect – very much resembling the bust carved by himself, of which an engraving was given in our volume for 1816. * His age is about forty-five, his mother, who is now living and very old, having told Mr. Kendall that he was born soon after Captain Cook visited the Bay of Islands. Shunghee and his tribe have always been friendly to the settlers; his name has been often mentioned in the communications of Mr. Marsden and the missionaries. He understands somewhat of English, but does not speak it, as he has lived very much with his own people, and his intercourse with the settlers has been chiefly in his native tongue. The late Duaterra (Ruatara) was the son of Shunghee's sister.

"Whykato (Waikato) is one of the chiefs of Ranghee Hoo (Rangihoua) at the Bay of Islands. His age is about twenty-six. He has an open and manly countenance. He understands English tolerably well, and can make himself understood therein, having had more intercourse with our countrymen than Shunghee. Whykato and the late Duaterra married two sisters.

"The views and wishes with which Shunghee and Whykato have visited England will be best conveyed by themselves, as Mr. Kendall wrote them down from their mouths, without any prompting on his part: –

"'They wish to see King George, the multitude of his people, what they are doing, the goodness of the land. Their desire is to stay in England one month, and then to return. They wish for at least one hundred people to go with them. They are in want of a party to dig the ground in search of iron, an additional number of blacksmiths, an additional number of carpenters, and an additional number of preachers, who will try to speak in the New Zealand tongue in order that they may understand them. They wish also twenty soldiers to protect their own countrymen, the settlers; and three officers to keep the soldiers in order. The settlers are to take cattle over with them. There is plenty of spare land at New Zealand, which will be readily granted to the settlers.' These are the words of Shunghee (Hongi) and Whykato (Waikato).

* A woodcut of this bust is reproduced in A Voyage to New Zealand. – J. L. Nicholas.

"At present these interesting strangers have little notion of our holy religion. They are the subjects of a subtle and deeply-rooted superstition, as yet very little understood in this country, but with the nature and influence of which we hope, through Mr. Kendall, to obtain such an acquaintance as will enable us to place the affecting condition of this noble race in its true light – the finest natural dispositions abused and held in bondage under the dark and cruel tyranny of the god of this world."

After an interview with the Committee of the Church Missionary Society, Kendall and his friends proceeded to Cambridge, where they were introduced by Professor Lee to many distinguished persons – "The Vice-Chancellor, the Rev. Dr. Clarke, the Rev. Mr. Mandell, the Rev. Mr. Jee, Professor Farish, Mr. Farish (Surgeon), the Rev. Mr. Simeon, * Baron de Thierry, 64 and many other distinguished officers and members of the University. . . ." "Immediately after their return from Cambridge to London," the Sydney Gazette continues, "they were introduced by the Lord Bishop of St. David's and John Mortlock, Esq., to the House of Lords. 65 They were indulged with private interviews with their Royal Highnesses the Dukes of York and Clarence; the Earls of Yarmouth, Winchelsea, and Harcourt; Lord Dudley and Ward; Lord Gambier; the Bishops of Norwich, Ely, Durham, St. Asaph, and Gloucester; the Lord Mayor of London, and the Chancellor of the Exchequer; and were finally introduced by Mr. Mortlock to His Majesty, who treated them with the greatest condescension and affability, conducted them to his armoury, gave them several valuable presents, and allowed them the honour of kissing his hand. 66 They also visited the Tower, the British Museum, the Menagerie in the Strand; and expressed their admiration at everything they saw, and their gratitude at the kindness with which they had been at all times treated, particularly by the Lady of Mr. Mortlock, at whose house they generally resided. Here they were frequently visited by their friend J. L. Nicholas, Esq., 67 Mr. Rowe, Mr. Brewer, Mr. Evans, Mr. Short, Mr. Jones, and several other young gentlemen who were formerly pupils of the companion of their travels. ** They were also introduced to many ladies and gentlemen at the Church Missionary House; and received many handsome presents from the Church Missionary Society. They are now about to return to their native land in good health and in high spirits, having heard that their friends in New Zealand are peaceable and happy. Shunghee is the chief to whom His Excellency Governor Macquarie, about seven years ago, gave a cow, a suit of uniform, and some other presents, and whom His Excellency

* The Rev. Charles Simeon (1759-1836), a prominent evangelical, a benefactor, and lifelong friend of Marsden. – Cf. The Letters and Journals of Samuel Marsden, p. 529n.
** Kendall had been a teacher in London before entering the service of the Church Missionary Society. – Vide supra, p. 27.

has since honoured with his obliging enquiries. It is Mr. Kendall's intention to re-establish a school amongst the natives of New Zealand, having obtained supplies for that purpose both from the Church Missionary Society and from several ladies and gentlemen, his own private friends. It must be highly gratifying to him, as it will be to his numerous friends, to hear that every possible attention has been paid in New Zealand to Mrs. Kendall and the children, during his painful absence from them. Shunghee and Waikato, during their residence at the house of Mr. Mortlock, amongst other things paid particular attention to his little daughter Mary; they were much pleased at her manner in repeating her religious and moral themes, and with her retentive memory. They parted with her more with the marks of affectionate Christian parents than those of untutored heathens." 68

Kendall, for his part, during his brief stay in England, had the satisfaction of being admitted into Holy Orders * and of having furnished Professor Lee 69 with the materials for the compilation of the Grammar and Vocabulary of the New Zealand Language. 70 His success in these directions must have seemed to Kendall adequate compensation for the minute of censure passed upon him by the Committee on August 14th, 1820, upon his arrival in London, when it was stated that the reasons assigned by him for coming did not justify his breach of the Regulations in leaving his station without permission, and that the Committee highly disapproved of his conduct in returning. The Committee, also, while agreeing to treat Hongi and Waikato with all kindness during their stay in England, expressed its entire disapproval of their having undertaken this visit, "as every advantage of gradually increasing intercourse with Europeans may be had by visiting, under Mr. Marsden's directions, the Colony of New South Wales; without the expense, inconvenience, and dangers attending a voyage to England." **

That the danger to New Zealanders from the English climate was not negligible was shown by the fact that Hongi himself was so ill by the time of his embarkation with Mr. Kendall and Waikato in the Speke convict transport that his life was despaired of. 71 He recovered, however, on the voyage, and by the date of his arrival at Sydney was fully resolved to make war on his enemies with his newly acquired weapons. *** The travellers finally reached the Bay of Islands in the Westmoreland on July nth, 1821. ****

* Proceedings of the Church Missionary Society, 1820-2, p. 203.
** Minutes of the Church Missionary Society quoted in Earliest New Zealand. – R. J. Barton, p. 90.
*** S. Percy Smith, Maori Wars of the Nineteenth Century (second edition), p. 183; cf. The Letters and Journals of Samuel Marsden, p. 359m
**** S. Percy Smith, Ibid., p. 182; R. J. Barton, Earliest New Zealand, p. 137.

Kendall returned to the Bay of Islands with definite instructions from the Committee of the Society with regard to the future conduct of the New Zealand Mission. The Committee had delivered to him a valedictory message in the following terms: – *

"You, Mr. Kendall, are about to return with the native chiefs to New Zealand.

"Having been admitted to Holy Orders, you can now both preach the Gospel and administer the Sacraments at the settlement at which you are fixed. You will, no doubt, consider this an additional obligation to spend your whole time and strength in labouring to bring the New Zealanders to the knowledge of Christ.

"The Committee approve your collecting materials for forming Elementary Books in the New Zealand language, with which Professor Lee has been enabled, with the further aid derived by him from intercourse with you and your native companions, to prepare a Grammar and Vocabulary of that tongue. They trust that all persons connected with the Mission will count it a serious duty to acquire as thorough a degree of knowledge as practicable of the native language, as in no other way can it be reasonably expected that they will adequately accomplish the purposes of their residence among the New Zealanders.

"We have endeavoured to render the visit of the chiefs to this country as pleasant to themselves and as subservient to the great objects of the Society as circumstances would allow. The Mission owes, under the blessing of God, much of its security to the protection of the friendly chiefs; and the Committee feel thankful, therefore, to these and other chiefs, for the aid which they have afforded to the efforts made to benefit their country.

"The Committee cannot, however, encourage the visits of New Zealanders to this country. All the natives of those islands who have come hither have suffered, as far as the Committee have been able to ascertain, in their health, and three have died 72 either here or on the passage. Most of the advantages, moreover, to be derived from such a visit, may be obtained by intercourse with New South Wales, without risk of health, with far less expense, and without various inconveniences which attend a visit to this country.

"After full deliberation on the subject, the Committee adopted some Regulations relative to the traffic of the settlers with the natives for procuring provisions, which were embodied in the Instructions delivered to Mr. Cowell in November, 1819. To these Regulations, the settlers having fully assented to them, the Committee call your particular attention, as they expect and require your conscientious conformity with them; and in order that you may liberate yourself from that dependence on the natives for the supply of necessaries which has proved your snare, the Committee would press on all the settlers the duty of attending to the increase of cultivation and stock.

* Proceedings of the C.M.S. (1820-22), p. 223.

"Quarterly meetings of the missionaries, schoolmasters, and lay-settlers, for the regulation of the general concerns of the Mission, should be held as near as may be to each quarter day; and special meetings whenever any particular circumstances may render them necessary. At these meetings the missionaries should preside in rotation, and they should be held alternately at Ranghee Hoo (Rangihoua) and Kiddee Kiddee (Kerikeri). After supplicating the Divine guidance and blessing, some suitable portion of Scripture should be considered, for mutual encouragement and edification. Reports in writing of the condition and progress of each station and school, signed by the respective missionary or schoolmaster, must then be delivered in, and such subjects taken into consideration as may be proposed to the meetings, after which they should be closed with prayer.

"A fair copy of the minutes of each meeting must be prepared by the secretary, and after being signed by the chairman should be transmitted to New South Wales by the first opportunity, together with copies of all the reports delivered in to such meetings by the missionaries and schoolmasters. A letter should be addressed to Mr. Marsden by the chairman of each meeting, to accompany the minutes; which letter should contain such remarks and explanations as may be requisite.

"The Committee have hitherto had no occasion to make Regulations respecting the education and employment of the children of their missionaries, but as this is now becoming necessary it is their purpose to form such arrangements as may seem best adapted to promote the comfort of their missionaries, the welfare of their children, and the general prosperity of the Mission.

"It is their wish that as children grow up and become capable of useful occupation they should be employed, according to their means and opportunities, in promoting the general work of instructing heathen; and to those who may be thus employed the Committee will gladly allow such a stipend as their usefulness and their circumstances may justly require."

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57 Marsden also found Kendall to have an ungovernable temper when called to account. On October 29th, 1823, Marsden relates in his Journal, he visited Kendall. Kendall had already been informed that he must leave the services of the Society, and Marsden therefore thought it prudent to take the Rev. Henry Williams with him. A painful scene took place. Kendall inveighed violently against the Society and Marsden, and spoke in the rudest possible manner to Williams when the latter remonstrated with him. Finally Kendall jumped up in a rage and took his hat and walked out of the house, using some strong language to Mr. Williams. "No man in bedlam," Marsden remarks, "was ever more under the influence of insanity than Mr. Kendall appears to be under the influence of a wicked and satanical spirit." – The Letters and Journals of Samuel Marsden, pp. 393-4.

58 On the occasion of his second visit to New Zealand Marsden was in the island from August 12th to November 9th, 1819. – Cf. The Letters and Journals of Samuel Marsden, p. 143.

59 The Protestant missionary movement in the Pacific began with the despatch by the London Missionary Society on August 10th, 1796, of the Duff, with twenty-nine missionaries, five of whom were accompanied by their wives. These missionaries were distributed among the Marquesas and Friendly Islands and Tahiti.

Few of them, however, were fitted for mission work by training and education; some lacked the necessary qualities of character, while none received adequate support from the London Missionary Society. The majority of those stationed at Tahiti remained only until March, 1798, when, to escape from the perils of the native wars, eleven missionaries with four women and four children took passage in the small trading vessel Nautilus for Sydney, where they arrived in May, 1798. – Cf. The Letters and Journals of Samuel Marsden, pp. 39-41; Joseph King, Ten Decades; The Australian Centenary Story of the London Missionary Society (London, 1895), pp. 21-2; Historical Records of New South Wales, Vol. III, pp. 487, 707, 711, 731.

60 Visiting New Zealand for the third time, Marsden arrived at the Bay of Islands in the Dromedary on February 27th, 1820. The Dromedary sailed again for Sydney on December 5th, 1820. – Cf. The Letters and Journals of Samuel Marsden, p. 237. It proved more difficult than Marsden imagined to obtain fresh provisions without giving muskets and powder in exchange. Both Major Cruise of the 84th Regiment and his subaltern, Ensign McCrae, who were in charge of the detachment of the 84th in the Dromedary, assert that throughout the ten months' stay of their vessel in New Zealand waters it was found impossible to obtain pork and potatoes by barter. In May, 1821, Ensign McCrae gave evidence before Mr. John Thomas Bigge, a Commissioner appointed by the House of Commons to inquire into the state of Agriculture and Trade in New South Wales. He said, in reply to a question, that the missionaries often complained that they could hardly obtain provisions for the goods that they were allowed to exchange – axes, hoes, plane irons, fish-hooks, etc. "The same difficulty," he continued, "was experienced by the ship's company of the Dromedary, and in consequence they were never able to procure by barter a fresh meal during the whole time that we were at New Zealand." He found gunpowder and arms to be very common among the Maoris, and had been told that amongst the tribes of the Bay of Islands there were not less than 500 stands of arms, with bullet moulds – although many of these firelocks were of the oldest and worst description. The usual price paid for a musket was 15 hogs or 200 baskets of potatoes.

Dr. Fairfoul, surgeon of the Dromedary, who also gave evidence before Commissioner Bigge, corroborated McCrae's statements. The natives, he believed, had ample supplies of pork and potatoes to satisfy the demands of the ship's company, but would sell them only for muskets and powder. The missionaries never made any secret of having dealt in muskets and gunpowder, and defended their action by saying that otherwise they could not get provisions. – R. McNab, Historical Records of New Zealand, Vol. I, pp. 534-558; cf. Richard A. Cruise, Journal of a Ten Months' Residence in New Zealand (London, 1823), pp. 67, 286.

61 After her husband's departure, Butler asserts, Mrs. Kendall continued the business of private trade. Thus in his Journal for March 2nd, 1820, he notes: "During the last week, Mrs. Kendall bought a lot of pigs for a musket, and sent two hogs and two buckets of potatoes on board the Haweis (Captain Nicholson)." – R. J. Barton, Earliest New Zealand, p. 77; MS. Journal of Rev. John Butler, Hocken Library.

62 Dr. Fairfoul, in giving evidence before Commissioner Bigge in 1821, was asked: Had you any opportunity of knowing whether the introduction of arms and gunpowder had made the native wars more destructive? He replied: "From information from the natives, the regular pitched battles in which gunpowder is most serviceable are not bloody; one side generally gives way when a few fall. This also is effected when the armies are at some distance from each other, and before they can come in contact or make use of their own destructive weapons." – Historical Records of New Zealand, Vol. I, p. 557.

Mr. S. Percy Smith confirms this view. "It may be questioned," he writes, "if the introduction of firearms led to a greater loss of life than when the old weapons were used. Probably it did not, for the old method of fighting was more often than not hand to hand, in which great numbers were slain when once a rout commenced. The enormous numbers that were slain during the early years of the nineteenth century were due rather to the greater number of wars. It may be said that the North Island was practically one great camp of armed men in those days. ... I am informed by the Urewera people that they used to pay from three to five slaves for a musket, and two to three slaves for a small keg of powder. . . . The missionaries, who had fairly good means of judging, estimated that the decrease in population during the first third of the nineteenth century due to war, famine, and their accompaniments, was about 80,000 souls. We may well believe this when we look on the vast number of old pas still to be seen and known to have been inhabited during the nineteenth century." – S. Percy Smith, Maori Wars of the Nineteenth Century (Second Edition), pp. 17-19.

63 Marsden was inclined to think that the Maoris had sprung from some dispersed Jews at some period or other, from their religious superstitions and customs, and had " got into the island from Asia." – Cf. The Letters and Journals of Samuel Marsden, p. 219.

64 The famous Baron Charles de Thierry, at this time an undergraduate at Cambridge. In a letter published in the Journal des Debats of November 29th, 1839, his brother Francois de Thierry asserted that while Kendall was in England in 1820 the Baron entrusted him with £16,000 wherewith to purchase land in New Zealand – the greater part of which Kendall retained. By 1822 the Baron de Thierry claimed that by negotiation with three chiefs – interviewed apparently on his behalf by Kendall – "Mudi Wai (Muriwai), Patu One (Patuone), and Nene, native residents on the banks of the River Yokianga (Hokianga) in the Islands of New Zealand," he had acquired, at the price of thirty-six axes, the right to lands in that district. Upon making this statement to the British Government in 1823, he was informed that New Zealand was not a British possession, and turned, without success, to the French Government to gain support for his schemes. He revived his claims in 1835, asserting his right of sovereignty over New Zealand and his intention of enforcing his right. Upon arriving at Hokianga on November 4th, 1837, however, he found it impossible to substantiate his claims to the 40,000 acres of land which he maintained to Marsden he had purchased "from the late Rev. Thomas Kendall." He settled in New Zealand, and died at Auckland in 1866. – A. J. Harrop, England and New Zealand, pp. 7, 16-22, 20, 21-22, 60, 101, 112, 116, 119; Le Guillon, Voyage autour du Monde (Paris, 1844), Vol. II, pp. 253-6; The Letters and Journals of Samuel Marsden, p. 538

65 "These chiefs have excited much public attention. It has, however, been the object of the Society to withhold them from being made a mere spectacle, while every measure was taken to gratify their own reasonable curiosity. They have not yet, indeed, made sufficient advances in civilization to enable them to appreciate our institutions and manners, and it will probably be found that frequent intercourse between New Zealand and New South Wales is, for the present, much better adapted to advance the New Zealanders in knowledge and civilization than visits to this country," – The Church Missionary Register, 1820, p. 499.

66 "His Majesty was pleased to admit the two chiefs to an interview, when he received them with the utmost courtesy and benignity, showed them the armoury of the Royal Palace, and made them some valuable presents. – Ibid."

67 John Liddiard Nicholas, author of Voyage to New Zealand (London, 1817) – a New South Wales settler who accompanied Marsden to New Zealand in 1814, returned shortly afterwards to England. He gave evidence with regard to the state of New Zealand before the Lords' Committee in 1838.

68 To the regret of many of their English friends, Hongi and Waikato, during their residence in England, evinced little interest in religious matters, and showed no desire to become instructed in the Christian faith. – The Church Missionary Register, 1820, p. 499.

69 Samuel Lee was born at the village of Longnor, about eight miles from Shrewsbury, on May 14th, 1783. Beginning life as a tradesman, he at the same time devoted himself to the study of languages and "unaided by any instructor, uncheered by any literary companion, and uninfluenced by the hope of either profit or praise," taught himself Hebrew, Latin, Greek, and Syriac. In 1811 he married, and soon afterwards became superintendent of the Blue School in Shrewsbury, continuing his studies and learning Arabic, Persian, and Hindustani. His extraordinary gifts attracted the attention of several members of the Church Missionary Society, and it was decided that the Society should undertake his support while he proceeded to the University. In 1814 he was admitted to Queen's College, Cambridge, and crowned a brilliant career as an undergraduate by becoming first Professor of Arabic at Queen's and in 1831 Regius Professor of Hebrew at Trinity College. In the same year he was presented by the Crown to a stall in Bristol Cathedral, through which he obtained the vicarage of Banwell, Somersetshire, which he afterwards exchanged for the rectory of Barley, in Hertfordshire. He resigned the Hebrew Professorship in 1848, and died on the 16th December, 1852. He rendered outstanding service to the Church Missionary Society in the translation of the Scriptures into Oriental languages. – The Church Missionary Intelligence, Vol. IV (London, 1853), p. 56 et seq.

70 The Grammar and Vocabulary of the Language of New Zealand was published in London in 1820. "This work is printed, and occupies 230 pages, of which 130 contain the Grammar with exercises and the remaining 100 the Vocabulary. Part of the impression has been taken off on a very strong paper for the use of the New Zealand scholars, and the more elementary portions have been printed off on a separate card, for the use of the younger children." – Ibid.

71 Proceedings of the Church Missionary Society (1820-22), p. 55. The British Government showed its interest in the visit of the New Zealand chiefs in that it granted them a passage to Port Jackson. They embarked at Sheerness, according to the Proceedings, on December 15th, not 16th, as stated in the Sydney Gazette.

72 Maui, "Tommy Drummond," the subject of a memoir by the Rev. Basil Woodd, died in London in December, 1816. Mayree (Meri), a young New Zealander who sailed from Port Jackson with Cowell, in December, 1819, died at sea on April 9th, 1820. In noting his death the Committee made the following observation: – "He departed, as the Committee have reason to believe, in the faith of Christ, and with his countryman Mavhee (Maui) is become the first fruits of New Zealand unto God." – Proceedings of the C.M.S. (1820-22), p. 199. An account of Maui is given in The Letters and Journals of Samuel Marsden, pp. 70-77.

CHAPTER VIII. THE KENDALL CORRESPONDENCE, 1821-22.

CHAPTER VIII

THE KENDALL CORRESPONDENCE, 1821-22.

UPON the arrival in England in August, 1820, Kendall had shown himself prepared to submit to authority and ready to acknowledge his errors. "I am ready to acknowledge my error in undertaking this voyage without permission from the Society or an express order from Mr. Marsden," he wrote to the Secretary. * "My mind, I am concerned to say, was in such a state of affliction and disorder at the time of my embarkation for this country that I did not sufficiently consider the evil tendency of such a step. I entreat the Honourable Committee to forgive me. As far as I am acquainted with the feelings of my own heart, it is my desire to do my duty according to the best of my ability both to God and the Society, but I know I often do wrong, sometimes in consequence of the wickedness of my own heart, at other times in consequence of the want of a clear judgment as to the path of duty. I humbly hope and pray to God that I may be enabled in future so to conduct myself as becomes a Christian missionary and a servant of the Society."

With his return to New Zealand, however, he once more became a law to himself, endeavoured to please his Maori friends by providing them with muskets and powder as before, and when subjected to criticism by Marsden defended himself with the utmost vigour. On September 27th, 1821, he addressed the following letter to Marsden from the Bay of Islands: – "When I received your letter bearing date June 29th last, relative to the practice of parting with European arms and ammunition amongst the natives of New Zealand in exchange for their property, in which you accused me of disobedience to the commands of the Society and a want of candour in neglecting to make known to the Secretary my intentions, as you supposed, in the above respects, I immediately told you (for the letter to which I allude was given to me by yourself in Mr. Campbell's yard at Sydney) that I differed from you much less in opinion than you imagined; in fact I agreed with you as to the matter. I only differed from you as to the manner in which you attempted as agent of the Church Missionary Society to put a general stop to the barter of muskets, etc., both amongst the ships which frequented the Bay and in the settlements, after the practice had become common. I conceived your plan of preventing the natives having a free trading intercourse with

* Mr. Thomas Kendall to the Secretary, dated 14th August, 1820, Church Missionary House. – Kendall Correspondence, Hocken Library, Dunedin.

Europeans with respect to articles of traffic of every description without exception would have a tendency to prejudice their feelings against you and against us all. On the part of the New Zealanders I believed they had an undoubted right to seek such payment as they might think most conducive to their own interests or convenience, or else how could they be a free people? And they consider themselves free, whatever we may think to the contrary. They have too much pride and independence of spirit to take in good part any restraints that we may think necessary to lay upon them. On our part, I nevertheless conceived it to be right, as missionaries, to avoid introducing arms and ammunition amongst them as much as possible, because the disposal of such things by us did not seem to correspond with the object we had in view, nor would the idea of our so doing be pleasing to the religious world. But surely we ought not to incur the displeasure of the natives by opposing their interests amongst our countrymen. We ought to live a quiet life amongst them if we would wish to do them good. To have been enabled to mark out for ourselves the proper course which we ought to have steered would have preserved us free from blame, but we could not do this.

"I do not know what you may think, but I am convinced in my own mind, by past experience and even from your own measures, that the difficulty of preventing disposal of muskets and powder in the Church Missionary settlement has not rested with me, nor my colleagues, nor yourself, but it has arisen and gained ground imperceptibly, chiefly on account of the circumstances of our situation in a country where there is no regular mode of exchange by means of sterling money, currency, etc., and where there is no regular market where the natives can, independent of us, procure what they want in exchange for their property. For what articles, shall we say for the sake of coming at a clear view of the question, do the natives esteem equal in value to our copper, silver, and gold? Why, they esteem fish-hooks as equal in value to our copper, axes and hoes to our silver, and muskets and powder to our gold. Nor can we dictate to them which of these they must receive in payment for their property and services. They dictate to us. When they bring their property for sale or when they engage to do any work for us, they have a certain object in view. The man who wants a musket will not be put off with axes or fishhooks. If we cannot produce the object of his wishes, he takes away his merchandise in a fit of ill-humour, attributing a denial not to conscientious motives on our part but to obstinacy, knowing that we can procure with ease all articles manufactured in England. Let the circumstances of our situation be duly weighed. Reflect for a moment that we are not only connected with, but we are the subjects of, a heathen government. Consider the absolute control which the natives have over us directly and over our property and proceedings indirectly, having it in their power very considerably

to increase or diminish our supplies, and that the passion of the natives for war and arms is ungovernable. New Zealand is divided amongst thousands of different tribes or clans, and while the natives are heathens and under the dominion of Satan and thus divided into small chiefdoms or principalities, they will fight and destroy each other. Will not these islanders convert anything and everything they can into war instruments? Even axes, hatchets, reaping hooks, brush hooks, or anything else that has a sharp edge or is heavy enough to break a man's skull, they will use as weapons of war when they cannot procure European arms. I am certain you are aware of the extreme difficulty of withstanding their incessant importunities, having yourself witnessed them at the doors of the missionary settlers; and would have witnessed them at your own door if your family had been resident at New Zealand instead of Port Jackson. Are we not under the necessity for our support, peace, and security to conciliate the natives in every possible way? Let a man who is resident amongst them pursue for any length of time any plan which would hurt their pride or affect their interests, however conscientiously he may act, and he would soon be robbed and scouted off the island.

"Shunghee (Hongi) is a good man for a savage barbarian, and he is disposed to be a friend to us as much as ever. But then he would be an enemy to us if we opposed his interests (taking them according to his views) however we might conscientiously disapprove of promoting them. Like all other self-interested men, he wants to have everything done in his own way and manner and to promote his own ends. If I had opposed him, whilst we were in England or on our passage out, in purchasing powder, muskets, or anything else, he would have been so vexed and churlish with me and with all around us that we should have tired, offended, and almost frightened many friends who, as we otherwise acted, were happy to receive us into their houses; and I might reasonably have expected upon my return to New Zealand to have met his friends, instead of thanking me and caressing me for the care I took of him, loading me with reproaches; and they would, I have no doubt, have chastised me severely. Now if I had suffered in this manner, it would not have been for the profession of my faith in Christ or for anything immediately connected with religion. I should not therefore have suffered as a missionary, but for reasons purely of a temporal or a political nature. It made also a wide difference between my proceeding with Shunghee from New Zealand to England merely to see England, and making a conciliatory voyage with him as I did, with a view to secure his friendship and the favour of his people after my return, having also in view the future residence of my family and the probability of my own future usefulness among them. It is only on account of your opposing Shunghee's interests and the political interests of his people that he is so much displeased with you.

"It seems to have escaped your memory that in the latter end of the year 1818, being the time when the practice of parting with muskets and powder became general in the settlement, with a view that the missionaries as well as the ships might be enabled to procure from the natives the necessaries of life, I wrote a letter to you in which I requested you to send a general order to the settlers in order to prevent the above traffic in future in the settlement if it did not meet with your approbation. In your answer bearing date February 28th, 1819, you told me you had taken care to prevent anything of the kind being done on the part of the Active, but you did not send a general order as I requested, and perhaps you might then be disposed to make some allowance for our difficulties, as you could plainly foresee that the Active could not possibly procure a cargo of timber at the Cavalles, nor could she hardly at any time procure a sufficient quantity of pork for the ship's company without paying at least for part of it in the above way. A captain of a ship or a single missionary may submit to many privations, but can a captain so easily silence the complaints of a ship's company or a missionary the complaints of a number of children when such necessaries as they want are at hand? I think you will probably regret having interfered so much and so publicly in a matter in which good men might differ in opinion. Some things ought to be left to the discretion of the missionaries themselves, and to complain of what has been done by them in comparison with what has been done by men of the world is like complaining of a bucket of water in a deluge. I do not think there can be much less than two thousand stand of arms amongst the natives.

"Give me leave, dear Sir, to state to you – and I assure you it is my desire to do it with due respect – some points in which I differ from you.

"1. Your original and subsequent representations to the Society respecting the state of the New Zealanders and the probability of the immediate success of the missionaries have proved on trial too flattering. You undoubtedly formed your opinion of the character, etc., of the natives in the first instance from the behaviour of those who from time to time resided in your house, and you did well to give every reasonable encouragement to the Christian world; but you must certainly have known after your first visit to this country that one or two natives encircled in civilized society are no fair specimen of the rest, as no opportunity is afforded there of bringing heathen principles into action. Would it not therefore have been fair to have reduced your proposals into such a shape as to enable the missionary in some measure to keep pace with them? I shall feel myself happy, if God should spare my life, if I should see one New Zealand convert in twenty years to come.

"2. Your public censures are too apt to exceed the limits of godly admonition. In vexing and harassing yourself so much when you see or think you see a person neglecting his duty, you sooner harden than cure him. I am sure I can answer for myself, and my colleagues tell me they possess the same feelings towards you as I do, that I could with sincere pleasure do anything for you, either as agent of the Society or otherwise, if you would act with kindness and avoid harsh censures and irritating expressions.

"3. You are in the habit of sending such succours from Port Jackson generally as in your opinion are sufficient to supply the wants of all the settlers and furnish them with the means of carrying on their appointed work. The settlers, I am sure, are unwilling to attach any blame to you when these supplies are inadequate to the demands of the settlement, but then certainly it is not fair to censure them for not doing their duty when at any time they have not sufficient means within their reach and at their disposal, or when they are in want of suitable accommodation. Commend the poor missionaries for the little they are enabled to do, and do not crush them with reproach for the much they cannot do or leave undone. Treat them not as servants but as brethren. Let them feel an equal share of your regard and do not distress them by preferring one before another. Do not listen to men of the world. It is not fair that they should be permitted to sit in judgment upon us. I fear you are not sufficiently cautious in this respect. I am told there are persons in Port Jackson who are in the habit of vexing and harassing you, or in other words quizzing you, about transactions in New Zealand of which they must be unable to judge, not being acquainted with the causes which lead to them. These persons can feel no true interest in our success amongst the heathen while they can find fault with us and keep their purses shut at the same time. I should be happy to see such persons here. They would then see how easy it is to set up their frivolous opinions and how difficult to succeed in following them.

"4. I think you expect too much from measures of a temporal nature. You seem to give more encouragement to husbandry and agriculture, and to be more zealous respecting them than you are about churches and schools. You have always attended cheerfully to applications made to you for cattle, etc., even after some had been destroyed by the natives, but you have not always seen your way so clearly respecting churches and schools. If I might be permitted to give my opinion, I should say that so far as the ultimate object of the Society is concerned one pound laid out in the support of a school is of more advantage than two, or perhaps than five, laid out in cattle, etc. Cattle go wild for want of grass.

"5. There are persons employed in the settlement who you well know are addicted to profane swearing and other kinds of vice. They are recognized with us by the New Zealanders as members of one body. Now we have enough of evil amongst

ourselves without suffering such characters to increase the aggregate. Such steady men as Messrs. Bean and Fairburn are certainly useful. I know your difficulties with respect to procuring men of good character in Port Jackson. I only suggest whether it would not be better to dispose with the services of bad men than to have them constantly amongst us.

"6. You seem not to be aware that, except there is a powerful European force at New Zealand for the protection of the property of the settlers, all outdoor property at least is very unsafe. The finest crop of wheat is liable to be destroyed in a few hours to appease the ungrounded resentment of an unfriendly or discontented chief. We may sow, and we ought to sow, but we cannot rely upon gathering in the harvest. I have often heard you preach with delight on the character and proceedings of St. Paul. He was a missionary. I would hint at the probability of it becoming in a short time our duty to itinerate amongst the natives as missionaries usually do, if the natives remain so unsettled that they will neither abide with us nor let us carry on with quietness our ordinary vocations.

"7. You object to the settlement at Ranghee Hoo (Rangihoua) as a proper place for a church or chapel. Now this question was fully discussed, and an arrangement made for erecting a church here, before my departure from England. A bell, nails, window glass, and other materials for the said purpose are, I have no doubt, before this at Port Jackson. It is allowed by all the missionaries that if there be any proper places at the Bay of Islands for churches and schools Ranghee Hoo is one. Where would you expect to raise a school and collect a number of natives together for worship but where there is a native village and a number of children? There is nothing to entice me to remain here. It is the worst situation in a temporal point of view in which we could be placed; I mean for the purposes of agriculture. I believe the spot to have been well chosen as it respected our personal safety, which was the primary object you had in view.

"I now proceed to make a few remarks upon some observations which have been made by you of a personal nature.

"1. Never since I entered into the service of the Society have I indulged one wish to disobey its commands. It has been always my desire to conduct myself respectfully towards the Society as a body of Christians and towards its officers as the representatives of that body. It was on these grounds that my letter to you upon my arrival with the chiefs Shunghee and Waikato in Port Jackson in the month of May last was penned. I knew there had been feelings of an unpleasant nature excited between us, and I was anxious on my part to do all in my power to remove them. The manner in which I expressed myself apparently met with your approbation, and I trusted we should in future go on in a comfortable way. But how you astonished me a few days after

the above intercourse when you told me it was your intention to bring me before a magistrate about a transaction in New Zealand, with which in fact the magistrate had nothing to do. Why! as the charges related to the disposal of muskets amongst the natives of New Zealand, in which we had both had a share directly or indirectly, I should have been tempted to retort upon you any charges you might make of such a nature. I should have displeased my native friends if I had yielded to you, and by one means or another we should have made Sydney ring with our altercations. I frankly own I told you that I could not obey the Society (meaning the officers of the Society in general and yourself in particular) in such matters, when you were telling me I must go before a magistrate, merely, as I judged, to satisfy the whim of a Port Jackson settler. If any officer of the Society should exceed the limits of his authority in his conduct towards the missionaries, I do not think it disobeying the Society to let that officer know that such unauthorised conduct is disapproved of.

"2. I did tell Mr. Pratt that the property and exertions of the natives of New Zealand at the Society's settlement could not be generally commanded without muskets and powder in payments, and I should not have scrupled to tell him that I must requite the obligations I should be under to those native friends who were requested to attend to and take care of my family during my absence from them in the above way. I have no proceedings at New Zealand to hide from the Society. I must confess, however, that in whatever I stated to Mr. Pratt respecting New Zealand I felt a want of confidence. He appeared to me to be wholly unprepared to enter into the peculiar difficulties of the missionaries or the true state of the Mission. He could not please the chiefs at all. He had no suitable introductory letter from you. He could not recognize them as the representatives of a large portion of the inhabitants of New Zealand. Little did he think how much we were all interested in the attention which might be paid to the chiefs by the Society. Shunghee and Waikato will give a minute detail of all the little attentions which were paid to them by persons in England wherever they go, and the thousands of hearers will feel almost as much interest in the narrative as they will themselves.

"3. I never objected to my daughters instructing the female natives of New Zealand, and never had any communications with you wherein I expressed anything of the sort. I am really at a loss to know how you grounded your representations to the Society. It must arise out of some peculiar mistake, as I cannot think you would do it intentionally.

"4. I never neglected the school whilst there was a scholar left or food to support him. When the native children deserted the school in pursuit of provisions, I commenced paying visits to the native chiefs as the best way of spending my time. I trust I

shall go on with a school again as soon as I can obtain sufficient means to begin and carry it on.

"5. With respect to my differences with my colleague Mr. Hall, they were not of a personal but of a public nature. If Mr. Hall had been furnished with the means of carrying on his work and I with the means of carrying on my school, and we had neither of us been encouraged to think of making ourselves independent of the Society, but had been instructed to rest ourselves content in the Society's service, we could not have materially differed. Mr. Hall had a work to do, and as he had not sufficient means of doing it in the settlement he carried it on as well as he could with his own private property. We were an annoyance to each other. I have done all in my power to come to an explanation with Mr. Hall and trust I have effected a reconciliation.

"I think you have been a little too sharp with us in your remarks to the Society respecting the horses and cattle. Were not the natives pulling down the fences of Messrs. Hall and King at the very time you observed 'If a fence had been put across somewhere the cattle would have been saved?' When you put so much into the scale of the natives – and I for one do not wish unnecessarily to empty their scale – yet I think you ought out of kindness to us to put a little into the scale of the missionaries.

"I have now done these remarks. I have ever since I received your letters at Sydney felt anxious to state to you our real difficulties and the points in which I differed from you in a becoming and respectful way. How far I have succeeded I must leave to your better judgment. I only can assure you with perfect truth that I have had no intention to offend you. It is my earnest desire to be at peace with you and to act with you. In my observations on your public transactions with respect to New Zealand, I allude chiefly to hastiness and a want of method and arrangement. I am sure I cannot impute to you any want of good intention. I am well convinced of your piety, integrity, and zeal in the cause of Christ. I do not venture to prefer my opinion to yours, but as every man is entitled to his opinion and I to mine, I venture to give it to you, hoping you will take it in good part and believe it to be my sincere and fervent prayer that every blessing and success may attend you.

"The feelings of the whole of the missionaries are wounded at your unreasonable expectations, and they are of opinion it is both in your place and in your power to heal them. I beg particularly to be understood that the above remarks are not intended as charges against you but as suggestions for your consideration."

A few weeks later, on November 12th, 1821, Kendall wrote to the Secretary, assuring him of his constant efforts on behalf of the Society's work. "As our summer season is now coming on," he began, "when I can bear being out of doors during the night, I intend to itinerate occasionally, being fully convinced

that at the present there is no other mode of communicating religious instruction to the natives of New Zealand. If the natives run away from us we must follow them as well as we can until we can bring them back. We are undoubtedly, all of us, under very discouraging circumstances, but there is no reason to be utterly cast down. For my own part I shall, if it pleases God to bless my endeavours, collect a number of children together again, whom I shall teach under my own roof as soon as the wild fits of the natives have a little subsided."

On January 17th, 1822, Marsden replied at considerable length to Kendall's strictures upon his conduct towards the New Zealand Mission. "Though I have little time and less inclination," he wrote, "to reply to what you have stated, yet were I to be wholly silent the Society might think me guilty of all you have laid to my charge. I have no objection, nor ever had any, to the missionaries either as a body or individually complaining of my conduct to them as agent to the Church Missionary Society whenever they feel themselves aggrieved. This they have a right to do in common justice to themselves; only let them state their complaints fairly. I do not consider that it is fair to say I was angry without stating the cause. You are well aware what has been the chief cause of our difference. I was in hopes before your departure from Port Jackson that the matter relative to the nefarious traffic in muskets and powder with the natives was finally settled. This would have removed all cause of contention: as I learn this unfortunately is not the case, no arguments, no considerations whatever, can induce me to unite cordially with persons whose opinions and conduct are so much at variance with the dictates of my own conscience.

"It is not necessary I should again repeat my sentiments to you upon this painful subject, I have so often and so long expressed them to you all, and with that warmth and indignation which my feelings at the moment excited. My heart has been set upon the civilization and evangelization of the inhabitants of New Zealand for the last seventeen years, and is still set upon the same object. I most firmly believe that this important work will be accomplished, but not by carnal weapons such as muskets and gunpowder; these will bring a curse and not a blessing upon all who are involved in such an unchristian warfare, according to my judgment. The cries of the blood of innocent children who are sacrificed by these means, the tears, lamentations, and suffering of surviving widows and orphans, many of whom you must have seen and heard as well as myself in our various journeys through the different parts of New Zealand, will be heard by the Judge of all the earth sooner or later.

"Admitting that you approve of your own conduct and that your conscience is void of offence and that many of your friends in England agree with you in the opinion that the barter

of muskets and gunpowder is necessary to conciliate the minds of the chiefs, I am not bound to adopt the same opinion; and, if as agent to the Church Missionary Society I am persuaded that such a barter is incompatible with the principles of the Christian religion and the express injunction of the Society, I have a right to condemn it. Should the Society approve of this barter my opinion would be the same.

"With respect to the natives bartering with the ships for muskets and gunpowder, in this I have never interfered, nor was I called upon to interfere with their policy further than to point out the evils of war and murder which these weapons encourage, and this I laboured to do in every part of New Zealand which I visited. Christian missionaries are not to be put upon a footing with masters of whalers in their intercourse with the natives.

"You contend the New Zealanders are a free people. I never said they were not free. May I not ask you, are not we equally free? If we have no authority to compel them to leave off this traffic, they have none to compel us to carry on. You think I shall regret having interfered in this matter; I cannot see why I should. I was charged in every part of New Zealand by the natives whom I visited with sending missionaries to the Bay of Islands who put muskets into the hands of their enemies to kill them. These charges I could not deny, and it was very painful for me to see the widow and the orphan under such a charge. You express your opinion that there are not much less than 2,000 stand of arms amongst the natives. You must be aware no tribe can ever make war against the natives of the Bay of Islands, or defend their own districts against such an armed force.

"1. With respect to the state of the New Zealanders as a barbarous nation, I entertain the same opinion I ever did, viz., that no savage nation under heaven is more prepared for receiving instruction of every kind than they are. The ultimate success of the Mission must depend upon the pouring out of the Divine Spirit upon them. It is for doing wrong and not for doing little that I have blamed the missionary.

"2. You observe 'your public censures are apt to exceed the limits of godly admonition.' Was there not a cause, nay, more than that, many causes, to compel me 'to exceed the limits of godly admonition.' Did not you and your colleague, Mr. Hall, complain, and that justly, of Mr. King that he would not so much as make or mend a shoe for you and your families when you were distressed for them and your children going barefoot? When I called a special meeting to examine into the matter did not Mr. King declare that he would neither mend nor make a shoe for any of you? I would ask you, how did he spend his time? He was there supported at the Society's expense and literally did nothing for it. Did he not complain of the want of animal food when he

sent a cask of pork on board one of the whalers and received in payment rum and gunpowder? How was it possible for me to suppress my feelings at such conduct as this? I might call to your recollection many unpleasant transactions which wounded my feelings above measure, but I forbear in hopes that they may be buried in oblivion.

"3. In answer to which I beg to say I think no blame can be attached to me as far as relates to your want of necessaries and accommodation. I sent the best carpenters and sawyers I could meet with in this country to assist you. The carpenters you have are all excellent workmen. Two out of three would, as far as I know of them, be an ornament to any religious society. Mr. Puckey 73 is a very quiet man, a man of great ability as a carpenter as well as in other respects. He is fond of the natives and the natives are very fond of him. Truly pious men are not to be met with in these settlements. I have always sent you the best I could get, and if they do not act properly I cannot help this. If the carpenters come away you will not get three such well-behaved men again from this Colony. The wants of no missionaries in any part of the heathen world could have been more regularly and abundantly supplied than what yours have been since you have resided in New Zealand, and on that ground you have no cause to complain.

"You recommended me 'to commend the poor missionaries for the little they are enabled to do, and not to crush them with reproach for the much they cannot do, or leave undone.' I have ever felt it my greatest pleasure to give the missionary credit for what he has done, and I believe my public and private letters will bear me out in making this assertion; at the same time I cannot shut my eyes and ears to what is notoriously wrong in the conduct of a missionary or suffer it to pass unnoticed while I have the responsibility of the agency upon me.

"4. You think 'I expect too much from means of a temporal nature,' and that I am more zealous about agriculture than churches and schools, and that I have always attended cheerfully to applications made to me about cattle, etc. I can easily reply to these remarks. I consider true religion of the first importance, and the means to promote it. To build churches and schools is not so easily within my reach as to encourage agriculture. Churches and schools are not to be built without European labourers. Though I have sent you the best men I could procure in the Colony as mechanics, yet you have blamed me that I have not sent you better. If you wait for churches and schools until you get good, pious men to build them from hence, I fear they will not be found in my day. The cattle I have at my own command, and I have sent them without application from any person, notwithstanding several have been unnecessarily killed. I have seen want enough in this Colony formerly to convince me of the vast importance of

cattle in a new settlement. I have seen when a single cow would have sold for £140. Nothing but agriculture can render you independent of the natives for provisions of every kind.

"5. I only know of one man when I was in New Zealand attached to the Mission who was guilty of swearing, and that was James Boyle. This man I discharged for his improper conduct, though he did not return with me. That was not my fault.

"6. I am aware you are at the mercy of the natives, as well as your property, but I would ask what great injury have they done yet.

"I approve of your itinerating amongst the natives. Nothing will tend more to increase your influence amongst them than your visiting them from tribe to tribe. I spent much of my time in this way when in New Zealand, to the general satisfaction of the natives as well as my own.

"7. Ranghee Hoo (Rangihoua) was the place fixed upon by me for a missionary settlement on my first visit. On my second visit it was condemned as an improper situation, but not by me. It has its advantages and disadvantages. The greatest inconvenience is the want of timber. If the Society at Home and you approve of it, I can have no objection. How you intend to have a church built if the carpenters return to Port Jackson I know not. Perhaps your present school may answer for a time.

"I shall now reply to the latter part of your letter, which you call of a personal nature.

"I certainly did say I would bring you before a magistrate to account for the muskets which had been put on board the Dromedary and directed for you, and which you received, unless you exculpated me from all knowledge of them. * This at first you showed no inclination to do, but on the contrary objected to do it. I am too old and have seen too much of mankind to be annoyed by persons 'quizzing me,' as you please to term it, but I was annoyed by the muskets being found on board a King's ship along with the Society's stores and reported afterwards to Governor Macquarie and the King's Commissioner, before whom I was examined on the subject. This I suppose you call 'quizzing,' but I viewed the subject in a more serious light. I could not deny the fact nor could I explain it. Here the matter rested, but my character was involved in doubt, because it was supposed I must have known of the muskets. As I stood with the Governor any reports prejudicial to me would be grateful to him. 74 You say I had 'a share directly or indirectly in the disposal of muskets.' I deny that I have directly or indirectly for some years past sanctioned the disposal of a single musket. On my first visit to New Zealand I admit I gave a musket to Shunghee (Hongi), and I believe Captain Thompson two or three years afterwards agreed to give one to Wyedua (Wairua), but this he did without my sanction. I have used all the means in my power, as you well know, to prevent this

* Vide supra, p. 159.

traffic, as I have ever condemned it. When I told you at Port Jackson that you must no longer traffic with the natives with muskets, that it was contrary to the Society's orders, you replied you would neither obey me nor the Society's orders, that there was no act of Parliament to prevent you and you would act according to your own opinion, which I understand you have done by disposing of more than twenty stand of arms since your return, with a quantity of gunpowder. It is in vain for me either to censure or to entreat on this subject, but I think the day will come when you will be very sorry for these things.

"With respect to your daughters, this originated entirely with yourself. You told me your daughters should teach in the school if the Society would make them some compensation; £10 per annum was mentioned for each of your daughters as a remuneration. I am sure you will recall this to your recollection. With respect to the want of food for the children in the school, you applied for a quantity of rice, which I sent, and there were several bags when Mr. Butler arrived, which I saw in your possession. Perhaps you may have forgotten this circumstance.

"I am happy to hear Mr. Hall and you have settled your differences. They were carried to a lamentable length. I have ever had a great regard for Mr. Hall as a very industrious, persevering man, and I have always thought that few men were better qualified for beginning a mission in a heathen country than he was. With respect to your postscript, I cannot see how that can be correct as it applies to the whole. Several in the Mission I have never found in the least fault with. They have done all they could and have never received from me the slightest expression of disapprobation. There are only four of you that I have ever had any contention with, viz., yourself, the Rev. Mr. Butler, Messrs. Hall and King. I disapproved of all your conduct as it regarded your traffic with the natives in muskets and gunpowder. This was the principal cause of our difference, and it was the same cause that created such mutual quarrels with each other, and the effects will never cease till the cause is removed. Mr. Butler has toiled hard and suffered much anxiety in his way. So has Mr. Hall and so have you, and for these things you have all merited commendation.

"Were you to ask me my opinion of you as a Christian and as a man, I should say as a Christian you possessed many valuable qualifications for a missionary amongst the heathen, but these only shine forth occasionally, like the sun in a winter's day. As a man I would say you were under the dominion of very strong, angry passions, and obstinately bent upon following your own opinion upon all occasions, regardless of future consequences. You appear never to suspect that your opinion may be erroneous. This has been the rock upon which you have often struck and upon which I fear you will continue to strike against all remonstrance, till you are involved in difficulties out of which you may

not easily escape. I am aware of the difficulties you and your colleagues have to contend with. They are many and great, but not greater than might be expected in your situations. A soldier gains no honour while he rests in his barracks. It is in the field of battle he must win military glory. I beg to conclude my letter with my best wishes to you and your colleagues, and while I cannot but condemn that line of conduct which you so obstinately persevere in, and which appears to me so directly opposite to that of our Lord's, Who came to save men's lives and not destroy, I shall not cease to pray for you and wish you every happiness both in this world and the next."

To this letter Kendall replied on February 26th, 1822, in terms which showed him to be determined to continue his vindication of the traffic in muskets and powder. "I freely agree with you," he wrote, "in the opinion that the evangelization of the New Zealanders will not be accomplished by carnal weapons. War and bloodshed are also much to be deplored, and will be so by every pious Christian wherever such evil exists on the earth. Were I a Quaker I should also say that the profession or trade of a gunsmith is an unlawful or unchristian one, and that bartering with muskets or selling them anywhere is incompatible with the principles of the Christian religion. Why will you not argue fairly? I confess I am not a little surprised that you should as agent for this Mission take a view only of that side of the question in debate in which all good men must agree with you, and at the same time remain perfectly silent on the other side, where the propriety and practice of selling muskets and powder to the natives of New Zealand in preference to savage weapons can only be supported and justified. Namely, 'weapons of war being almost the only medium of exchange at present between Englishmen and New Zealanders, it therefore must be desirable to dispose of such weapons, if any, in our necessary bartering intercourse, amongst the latter as are of a merciful nature.' If those who would, after mature deliberation, allow muskets, are inconsistent, those whose fine feelings would not allow them are much more so. I can mention a case in point. A person here who does not approve of the disposal of muskets amongst the natives, and for whom both you and I entertain, I am sure, the greatest respect, immediately on my return to New Zealand enquired if there were no small hatchets amongst the Society's stores on board the Westmorland, adding 'that small hatchets sold so well amongst the natives that it would be desirable to write for a large quantity in order that we might be well supplied.' Now these hatchets are all of them used by the natives as weapons of war. We all of us know this to be a fact. You know it to be a fact yourself. As these hatchets are not used as weapons of war by the English, I suppose it was on the same account that the cries of the innocent children whose parents had been butchered by them did not occur to you as

distinctly as those whose parents had been shot. I say not too much when I assert that your observations and your tender feelings are not in unison. There may be men in the world who could view with pleasure a human body cut up and mangled with a hatchet in preference to being dispatched with a musket ball, but not Mr. Marsden. I am fully convinced that the New Zealanders will be in a savage state so long as they use savage weapons; and although muskets will not convert them to Christianity yet I believe they may on certain occasions use them even after they become Christians. It is only as we part with merciful weapons in preference to savage ones, and this as a medium of exchange for the needful property and services we require, that we have been led to part with them at all. My own conduct will bear me out that I suffered many privations, and suffered them a long time, before I parted with a single musket. And could I now part with dollars, prints, etc., etc., as easy, I would never part with another.

"Your argument respecting agriculture is indeed very plausible, but for the above considerations you ought either to have settled the missionaries here as free from the concerns of the world as the Moravian missionaries are, or otherwise you ought not to have blamed us for making use of, as well as other men, the usual articles of exchange in order to encourage it.

"The people at and near the Bay of Islands are bent upon subduing the natives of the whole northern island. How can we help this? We do not persuade the people to go to war! It is perhaps an act of Providence and a mercy that we are under the protection of so strong a party of natives. We should in the event of their being weak have probably been subdued with them. Do you think that the natives at a distance are less inclined to war, or that they are less cruel than those around us towards their vanquished enemies? I beg leave once for all to observe that we have nothing to do with the New Zealand wars. There is not one of us, in my opinion, but may not remain secure at New Zealand and also may be useful. For my own part I have only one purpose in contemplation, namely, here I at present live, and here I wish to die.

"I think I have said all that can be said either in excuse for or as to the expediency of the conduct of the missionaries in bartering with muskets and powder amongst the natives. The Society have a right to condemn me and my colleagues if they think we have done wrong, for we are their servants. There is one observation which I must, however, make to you. You seem to be more afraid of suffering in your good name and reputation respecting the above question than you are desirous of explaining the truth, putting the matter in its proper light, and cleaving to your New Zealand colleagues. Have you forgotten already your own amendment of my answer to the Commissioner, namely, 'a musket has

a greater tendency to give a civil feeling to a native mind than the use of a savage weapon.'

"I am now glad I opened my mind freely to you in my letter by the Westmorland, and I thank you for your reply although it is a sharp one. I believe if I had always had you with me at New Zealand we should have agreed very well. You would then have known my wants and would have cheerfully supplied them. Nor would any misrepresentations have occurred in which my name has ever been brought into question respecting those unpleasant transactions which have wounded your feelings so severely. I assure you I cordially esteem you for your pious and disinterested service in the cause of our common Lord, and I fervently pray that it may please God to confer the richest blessings upon yourself and family."

While thus vindicating to Marsden his conduct with regard to trade, however, Kendall had lapsed into an immoral manner of life which was the cause of grave concern to his fellow missionaries. He had collected materials for building a church, and desired William Hall to erect the building. Hall, irate at his colleague's inconsistency, refused to assist in the matter. Kendall thereupon addressed him, under date March 13th, 1822, reproaching him for his lack of friendly co-operation, while ignoring the real reason for his estrangement from his colleagues: –

"I cannot," he wrote, "in the first place, avoid expressing my sorrow that although we have now been connected in this Mission more than eight years there never yet has been a time in which we have cordially united in carrying on any work of importance in the service of the Society. I now, as you have heard at the committee held at Te Kedi (Kerikeri) the other day, am about to erect a small building for a church. Most of the materials are ready for carrying on the building. How desirable, therefore, and how gratifying would it be to me, and I may also venture to say it would be equally so to the Christian world, if you would now come forward, bury with me, as we ought to do, all past animosities in oblivion, and assist me in the work? If you have at any time been censured by the Society, have you not now a fair opportunity of regaining their esteem and of becoming most truly popular? Whatever minister may preach in it, would it not be a pleasing satisfaction to you to recollect hereafter that you assisted in building the first place of worship at New Zealand erected solely for that purpose? If you disapprove of anything that is carrying on in either settlement in respect to one resolution of the Society, you ought in my opinion equally to disapprove of another sad breach of the Society's instructions in which many of us have been guilty, and so loudly to disclaim against it, namely, neglecting to do our appointed work and spending our time in doing little or nothing. I am really convinced – and I myself am ashamed of it – that this has been a great fault amongst us at New

Zealand. I am sure, my dear sir, I cannot accuse you of idleness, but let me ask you one question. How often and how long have you at any time personally exerted yourself in carrying on any public building at either of the Society's settlements in New Zealand? If, however, you persist in declining your services, I must go on as well as I can. I cannot, perhaps, redeem my own mis-spent time better than by assisting any friend that may consider the erection of a church worthy of his personal attention and exertion."

Meanwhile Francis Hall, a man who had already earned the esteem and respect of all his colleagues, felt it incumbent upon him to endeavour to compel Kendall to realise the enormity of his conduct, and to recall him to a sense of his duty to his family, the Mission, and himself. "We are commanded," he wrote to Kendall on April 3rd, 1822, "to reprove, rebuke, and exhort with all long suffering, and while I do so, I would tremble for myself when I acknowledge that if I have been kept since I have sojourned in this land of darkness and sin, it is alone by the Almighty power of my God.

"God Almighty, Who sees through the crooked policy and crafty devices of men and often punishes sin with sin, has suffered your feet to slip. Nay, you have greatly fallen. You have acted derogatory to God's honour, unbecoming your high vocation and the Christian character, and in a way likely to bring down the vengeance of the Most High upon the cause you are engaged in and bring misery and ruin upon yourself and family. Your conduct is calculated to make angels and Christian men weep and devils and New Zealanders greatly to rejoice."

In spite of the reproaches of his colleagues, however, Kendall, in strangely paradoxical fashion, abandoned neither his vicious mode of life nor his idea of building a church. His written application to Marsden that men should be sent from New South Wales to aid him in his project brought a stern letter from Marsden, who had become acquainted with the facts and took the only course open to him by suspending the offender from the work of the Mission. "I received your letter signed by yourself and Mr. Cowell, in which you make an application to me to send you two carpenters to build you a church," Marsden wrote to Kendall on June 11th, 1822. "When I compare your letter with the minutes of the last committee at Keddee Keddee (Kerikeri) I am much astonished that you should venture to make such an application to me under the circumstances you were in at the time you wrote. It clearly appears from these minutes that you are living in open and avowed fornication with a heathen in the midst of the poor heathens amongst whom you dwell. The statements of the minutes upon this melancholy subject are supported by the general voice of all who visit New Zealand as well as by the natives who are at Parramatta. I would ask you what can you want a church for?

Can a minister living in fornication want a church? What do you intend to teach? Who will come to hear you preach? Is not your crime a public disgrace to the sacred ministry to which you have been set apart? I know not what to say to you. The deed is done. You have ruined yourself in this life and lost your honour and sacred rank in society, which you never can regain to the day of death. You must be sensible that I have suffered many painful hours and days and months on account of the misconduct of some in the Mission, but this is the most painful circumstance that has happened.

"I beg to inform you that your application for a church I am bound by every principle of religion and propriety to refuse, and at the same time I feel it my painful duty to communicate to you, as agent to the Church Missionary Society, that all intercourse between you and me must now cease so long as those serious charges against you stand uncontradicted, and further that you will now consider yourself suspended from your duty as a missionary belonging to the Church Missionary Society until the pleasure of the Society is known. I feel it my duty also to call upon you to deliver up all the property in your possession of a public nature to the existing committee for the time being. While I lament your fall more than any other man, on account of your distressed family, your own precious soul, and the Mission, I am compelled to withdraw all public confidence, countenance, and support from you until I receive instructions from the committee at Home."

To one who realises the unhappy circumstances of Kendall's domestic life at this time, the following letter, written to his wife from Hokianga on July 30th, 1822, gives striking evidence of the extraordinarily complex nature of its author and his astonishing powers of self-deception: –

" My Dear Love,

"Do not cast yourself down at any marks of neglect or contempt which the settlers may manifest towards you. I am your truest friend on earth, and although you are certainly suffering on my account, and that most severely, yet you may perhaps be thankful that you are indebted to me, under the blessing of Almighty God, for some of your richest consolations in religion. Look throughout the whole of the Psalms, the 77th and 103rd in particular. You will find a consolation in reading the experience of the Psalmist in all his distresses and in his sins too; and look in the Gospel and you will observe the amazing and unmerited love of the blessed Saviour towards every humble, lowly, and penitent believer in Him. Let us also hope well concerning our children; perhaps some unforeseen happiness is reserved for us in them. I long to see the young child. Indeed I long to see you all. Our children have been instructed in early life to remember their Creator. May God bless them and preserve them from the evil

that is in the world. I do not wish to enter into any more disputes with the missionaries if I can possibly avoid them. If we are not determined to give over we may live and die in a state of bitterness, unfriendliness, and altercation. Let them go on in their own way, only let them take nothing from us. If they would only think for themselves, they would soon see that they all of them will have enough to do to bear themselves up in the day of trouble. I must conclude by saying I am perfectly satisfied with your discreet and prudent deportment during the late agitating scenes through which we have passed. Do not be discouraged. Hope for the best."

Meanwhile Francis Hall, disheartened, apparently, by the entire situation in the New Zealand Mission, had decided to sail for Home. * Kendall himself had now reached a point when he was prepared to acknowledge his faults and ask forgiveness of those whose faith in him had been shattered, and particularly of Marsden, who had once regarded him as the chief hope of the Mission. On August 1st, 1822, he wrote to Marsden from the Hokianga River, expressing his self-abasement and his resolutions for the future. He does not seem to have realised yet that there could be no future for him in the service of the Church Missionary Society. "I have now been three months on board the Providence and amongst the natives of the river," he wrote. "My object in coming here has been to assist the natives in their intercourse with Captain Herd – neither he nor any of the ship's company understand the New Zealand language – and also to prepare the way for the future residence of missionaries amongst them. Should you sanction my removal with my family from Ranghee Hoo (Rangihoua) to this place, I shall be happy to come agreeable to your desire, and if you do not feel at liberty to allow me a carpenter I shall submit. My eldest son will assist me as well as he can to build a dwelling house. I could wish to make an attempt to form a small establishment here with the assistance of another settler who may be disposed to unite his efforts to mine, and I trust by so doing I shall be enabled to show you in time that I still entertain an earnest desire to promote the spiritual and temporal welfare of the natives. It will be better for me to enter as little as possible into transactions of a commercial nature, for you well know that the natives are solicitous about nothing so much as muskets and powder, and I have been too weak and wanted sufficient resolution to resist their importunities, and although it is very difficult indeed to obtain a general supply of potatoes and pork without disposing of such articles, yet as they are not allowed by the Society I must acknowledge my past error and forbear in future to dispose of them.

* Francis Hall ultimately sailed from the Bay of Islands on December 5th, 1822, in the St. Michael (Captain Beveridge). – R. J. Barton, Earliest New Zealand, p. 249; MS. Letters and Journals of Rev. John Butler, Hocken Library, Dunedin.

"You are perhaps much discouraged with respect to the present concerns of the Mission. I frankly own that I am greatly in arrears when I speak of a school. I have many articles by me towards the management of one, but I have neither been sufficiently tranquil in my own mind nor have the native children been lately sufficiently settled to attend to instruction. If you will allow me to come here I will try again to raise a school. I must not, however, dissemble the fact that the natives are at present in a very unsettled state, and they are so puffed up with their own notions of independence and strength that it will be some time before they are brought so low as to entertain correct views of their dependence, wretchedness, and insignificance, and the value of the blessings which are intended for them.

"Captain Herd 75 has procured a cargo of timber at Hokianga. Perhaps some captains of colonial vessels may be induced to put into this river occasionally. If this should be the case, such supplies will be easily obtained from Port Jackson as may be wanted in a settlement here."

The Committee of Missionaries at New Zealand had, in the meantime, intimated to Kendall that they must take the necessary measures against him, in view of the pronouncement of Marsden on his case. This intimation roused Kendall to write to the Rev. John Butler, Chairman of the Missionary Committee, in somewhat heated terms. * "While I desire to sit myself down in silence under the severe sentence of suspension and desertion, as pronounced by the Rev. Samuel Marsden, as far as the missionary settlers here and himself, as agent of the Society, are concerned," he wrote, "yet I must now entreat the committee of missionaries to suspend all further and future proceedings against me except such as are not only Christian but open and manly. I own with self-abasement and abhorrence that I am a sinner in the sight of God, but I may perhaps be allowed to suggest, without incurring the charge of vain boasting, that my last ten years of incessant toil in the service of the Society would, in my opinion, with feeling men, entitle me to a little consideration. I boast not when I remind you that at a time when everyone else believed it to be a desperate adventure, I was one of the first missionaries who ventured to embark with my family for New Zealand. I was one of the first missionaries who brought over with them the word of life and salvation; I was the first missionary who slept on shore among the natives; the first missionary who attempted to fix the native language and to introduce into print the first rudiments of the Christian religion; and also the first missionary to introduce prayer in a language which the New Zealanders could understand.

"It is true I have carried my measures of conciliation and social intercourse with the natives to a criminal excess, and I have

* Quoted in R. J. Barton Earliest New Zealand, pp. 211-213. – MS. Letters and Journals of Rev. Samuel Butler, Hocken Library, Dunedin.

Vue Interieure du Pa de Kahouwera (Kahuwera).

From the Atlas of the Voyage de la Corvette 1'Astrolabe (Paris, 1830).

This view gives no indication of the formidable earthworks which were a feature of all tribal strongholds, but which are hidden in this case by the crest to the left and by the palisade in the middle distance. Across the foreground stretches a sloping breakwind fence, under cover of which, to the left, are the roofs of two semi-subterranean store-houses. To the right is a dwelling house of the common type but of more than average size. Further to the right is a storage platform (whata), and on the extreme right a smaller dwelling with curved roof. This feature is present in a house in the middle distance, and with variation in a third whare beside it. It is figured elsewhere by d'Urville, but does not seem to have been recorded by any other observer. Among the remaining structures are four semi-subterranean buildings, probably store-houses, and a fine example of the curved breakwind or shelter. The central post in two of the doorways is probably due to error by the engraver.

The exact location of this pa has not been determined. It was probably one of three pas situated on the western headland forming the entrance to Paroa Bay.

[Inserted unpaginated illustration]

VUE INTERIEURE DU PA DE KAHOUWERA
Nouvelle Zelande.
de Sainson, pinxt
J. Tastu Editeur.

not done those things which I ought to have done, but the doing wrong is not any rule why I should be prevented in future from doing right, and I mention my conviction with reverence, that I do think Almighty God has something still for me to do at New Zealand, or why should He have been so merciful to me? It pleased God to spare my life when I was on my passage eight years ago from Port Jackson to Van Diemen's Land – a person was shooting at a mark behind which I was seated, and I removed just at the moment when he proceeded to draw the trigger of his pistol. It pleased God to spare my life when I was on my first visit to the Bay of Islands, and in imminent danger of being drowned: when I was taken up out of the water, I was at my last gasp. * It pleased God to spare my life when I was on my return from New Zealand to Port Jackson. I was quarrelling with the captain respecting some natives. He attempted to fire off his pistol at me twice; the piece missed fire; if he had succeeded in firing it off the third time at me, I must have perished, but he was providentially prevented by the chief officer. I own I erred exceedingly on that day, and the language I made use of neither became me as a man nor as a Christian, yet it pleased the Lord to spare me, and in the midst of deserved judgment to remember me in His mercy.

"It pleased God to spare my life when I was fired at by Walter Hall; his pistol was pressed hard against my body, but the contents passed by my side. ** It also pleased God to again spare my life when I was a few weeks ago in danger of being drowned in the River Hokianga. I desire accordingly to bless His Holy Name for His continued kindness and preservation.

"I devoutly pray that neither you nor your children may experience the same trials which have fallen to my lot since I resided in this country; you will then be free from any bitter heartaches which attend the person whom nature is permitted to buffet and make miserable."

To Francis Hall, who acted as secretary to the committee, he wrote, on October 7th, 1822, a note in which he explained to some extent the views which had led him to address himself to the New Zealand missionary committee. "I think I am right," he wrote, "in entreating the committee to suspend all future proceedings against me except such as are open and manly. I am much easier of access than I am supposed to be, and there can be no unjust complaint in this, that all the charges which have been brought forward against me have been chiefly through the medium of native children who were in the habit of going backward and forward with reports from house to house. The most secret recesses in my dwelling house have been pried into through the same medium, and it is an absolute fact that those charges above

* Vide supra, p. 65.
** William Hall fully describes this incident. – Vide infra, p. 246.

referred to, which have been attempted to be confirmed, could not be substantiated by my own wife or children, much less by anyone else.

"It is very proper, I think, for us to take shame unto ourselves that the peace of these settlements has been greatly impaired by our communications with natives respecting each other. I can see it by your own letter that something had been said which irritated your feelings, throughout the first two pages, and this could only be learned through the medium of natives who were not acquainted with facts, but who were led by appearances.

"Be not angry with me when I tell you, for I love you as I love all good men, that a system of tale-bearing has been carried on, especially in this settlement, ever since the settlers landed on the island, and instead of being blessed with general union and concord we have been plagued with perpetual strife and slander. If I am one of those unhappy beings who are guilty, I wish I may repent of it, but I pray that others may examine themselves."

Kendall's final letter for the year 1822 is addressed to the Rev. Josiah Pratt and is a defence of the conduct of his friend Hongi and his warriors. It is dated from the Bay of Islands, December 28th, 1822.

"My friend Mr. Nicholas," * he said, "has written a letter to me which has been forwarded by the Asp and in which he states 'that the last accounts from us (transmitted by Captain Brind) have so much discouraged the Society that they feel inclined to give up the Mission altogether, and that the horrid details of Shunghee's (Hongi) ferocity, his cannibalism, and his suffering the settlement at Te Kedi Kedi (Kerikeri) to be plundered by his own people, have caused considerable alarm to those who take an active part in the affairs of the Society, and, as he (Mr. Nicholas) fears, have tended to relax their exertions in favour of the Mission.' Now I will maintain it, and I have lived with a large family of young children eight years at New Zealand, that the savage ferocity, cannibalism, etc., of the natives not extending to us, nothing ought to discourage us from going on in our work and continuing the Mission. Shunghee and his friends often go to war, but what in the world have we to do with this? He is no more ferocious than other chiefs are, and what is the use of continually harping upon the word 'cannibalism' when the origin of it arises from the notion of sacrifices. It was a settler at Te Kedi Kedi, and not the whole settlement, whom Shunghee suffered to be partially plundered. Shunghee was highly offended because none of the settlers wrote a letter in his favour when he embarked for England three years ago. He was also offended at one of the settlers. Moreover, when the natives are offended with sailors, as they sometimes are, they will sometimes strip off part of their clothes, and however we may think differently, they think themselves in

* John Liddiard Nicholas. – Vide supra, p. 171n.

the right. For my own part, if I had had nothing to discompose my mind but the conduct of the natives towards me since I have been in this country, I should have had no occasion to complain, but to rejoice and be thankful. As to conversions to Christianity, we cannot force them without using the means. The settlers are only now beginning to speak to the natives upon the subject of religion, not being able to do it before in the New Zealand language so as to be understood by them. I trust the Society will wait patiently, and not give up this country until the Prince of Darkness shakes in his dominions and the name of the Lord Jesus is known and loved by many of its inhabitants."

[Footnotes to Chapter VIII]

73 William Puckey, a Cornishman, father of William Gilbert Puckey, who rendered great service in the translation of the Scripture. – Cf. The Letters and Journals of Samuel Marsden, p. 523n.

74 Marsden's representations concerning the state of the New South Wales setdement caused much friction between him and Governor Macquarie, and in 1818 Marsden resigned from the magistracy. – Ibid., pp. 47 et seq.

75 Herd subsequently commanded an expedition sent out by the New Zealand Company. Reaching the Hokianga in the Rosanna early in 1827, he purchased a block of land for settlement at Herd's Point, near the present Rawene. The Maoris, however, so intimidated the intending settlers that they sailed for Sydney with Herd, arriving there on February nth, 1827. – Ibid., p. 439.

CHAPTER IX. THE KENDALL CORRESPONDENCE, 1823-32.

CHAPTER IX

THE KENDALL CORRESPONDENCE, 1823-32.

KENDALL'S position was now a peculiar one. Suspended from the work of the Church Missionary Society by Marsden, he continued to live in the settlement, supporting himself and his family by trade, and continuing to exert the greatest influence upon Hongi, for whom he had a high regard. His confession of wrongdoing had evidently given him some peace of mind, and he had set himself with renewed zest to his study of Maori and of the manners and customs of the New Zealanders, among whom he intended to continue to reside. Thus on January 1st, 1823, he wrote to his friend Francis Hall: – "You have already taken such great interest in my welfare that I am certain you will be glad to know how I am at present going on, and the state of my mind. I therefore proceed to tell you that my happiness increases by the blessing of God every day, and my mind is in a state of tranquility.

"As I wish not only to be happy but to be useful, I think the first step I ought to take, as soon as I can prudently do it, is to remove from this settlement. Mr. Cowell, I think, would remove with me, and I have every reason to hope we shall agree together very well. It is my opinion that our prospects of usefulness amongst the New Zealanders will in two or three years' time bid much fairer than hitherto they have done. We shall all of us then know much more of the New Zealand language and be better able than we are now to express ourselves in such a manner as to be understood by the natives."

Kendall, apparently, had no idea that his suspension from the work of the Mission would be other than temporary. Marsden was on the eve of his fourth voyage to New Zealand – he reached the Bay of Islands in the Brampton on August 3rd, 1823 – and Kendall evidently thought that one result of the visit would be his own reinstatement after due admonition. On April 11th, 1823, therefore, he addressed himself to the Rev. J. Pratt to inform the Committee of the progress of his studies, acknowledging at the same time, "with deep contrition," his "late awful fall and dreadful state of mind."

"After a long, arduous, and painful study," he continued, "I have at length attained to such a knowledge of the language, religion, customs, and manners of the New Zealanders as to be enabled to communicate with a tolerable degree of precision an account of them to you. I shall now, therefore, with the Divine assistance, enter upon my work, trusting that the interesting,

and at the present day extraordinary, natures of the notions of these pagan islanders will prove a sufficient apology for my long delay. I have already procured a large assortment of carved work, such as the New Zealanders themselves execute or cut out for the purpose of commemorating, preserving, and handing down the traditions of their forefathers to posterity. These it is my intention to forward to you as opportunity offers, it being absolutely necessary for me to do so in order to explain and illustrate my remarks.

"One case containing five pieces of carved work – viz., No. 1, a Trinity in perfection or in the first state; No. 2, a Trinity in creation or in the second state; Nos. 3 and 4, two New Zealand crowns for a house; and No. 5, the statue of a chief, – I have already sent by the ship Mariner, Captain Douglas; and Captain Gardiner of the ship Mariana, who will take his departure from hence direct for England in the course of three weeks, has kindly undertaken to take several pieces more.

"In giving you a brief account of the first groundwork or foundation of the difficult subjects with which I am about to acquaint you, it may be proper to notice that the language, idolatry, theology, mythology, traditions, etc., of the New Zealanders are inseparably blended together, and, if I am correct in my judgment, to study their ideas in the above respects is to study the science of metaphysics from Nature itself. This is a very difficult task for me to perform who am entirely unacquainted with such intricate and abstruse notions except only as I acquire a knowledge of them from the natives. I have been often at a loss for days and months together in finding out an English word suitable to express the true signification of a word or sound in the native tongue, and it now plainly appears to me that what I have been so many years in labouring to acquire a knowledge of, in the course of which I have spent many sleepless nights, some of the native children who are not more than six or seven years of age can explain to me with ease, so early are they initiated into the mysteries of their own system.

"There is also another inconvenience attached to the study of the ideas of the New Zealanders which has almost overpowered and overwhelmed me, and which I ought to mention, namely, that as they in all respects draw their spiritual and metaphysical notions from the study of Nature, they are of course frequently obtained from very impure sources. A public relation of them could not be endured amongst Christians, or only those at least whose professional office leads them to study midwifery, anatomy, etc. With them to study the different members and appendages of the human body with their uses, and the origin, progress, and end of Nature, is to study the Supreme Being with his various properties and attributes, the work of his creation, and what he is carrying on and accomplishing in the world. It is in fact to study

the universe. As every part of man has its appropriate and distinct use and signification and every part is in union with the whole, so, according to their view, every part of man is emblematical of and applicable to the Supreme Being, who is and fills the universe. It is my intention to write with as much decency of sentiment and expression as possible, but should I in the course of my observations occasionally or necessarily deviate from this rule, I must nevertheless speak the truth, trusting that such a deviation will not be imputed to any other motive than an earnest desire to represent and expose the mysterious system of the natives with all its horrors, to point out the secret lurking place of the subtle deceiver of mankind, and not to write so much with a view of exciting the wonder as the compassion of the Christian world, and to stir them up to prayer and exertion in behalf of the natives of the South Seas, who have all of them been evidently more or less carried away with and sunk down under the same delusion. 76

"With respect to the Supreme Being, the universe, man, and the whole animal and vegetable world, the New Zealanders seem invariably to entertain the idea of three states or modes of existence.

"My next letter will acquaint you with the ideas entertained by the New Zealanders respecting the first state or mode of existence.

"Mem. – The idea of the first state of the Supreme Being etc., is to be taken from the word Presence, Universal Presence, and to you the ideas of the natives respecting the state will at the first appear to be absurd, being literally a state of death or a universe, a field of skulls, but to the natives it is a state of presence, peace, union, and perfection."

At the same time as he wrote thus to the Rev. J. Pratt, Kendall sent a letter to the Rev. Thomas Hassall, Marsden's son-in-law, a chaplain in New South Wales, * couched in identical terms. Writing to the Rev. J. Pratt on April 19th, 1823, with regard to this matter, Marsden commented bluntly "Mr. Kendall's letter to Mr. Hassall is of a singular nature. If I am not much mistaken, his motive for writing in such a style is to find some apology for living in adultery. He means to say in plain language, according to my opinion of what he has stated, that by prying into the obscure mysteries of the natives in order to ascertain their notions of the Supreme Being, etc., etc., his own mind was polluted, his natural corruptions excited, and his vile passions inflamed, by which means he fell into their vices. This idea is strongly though covertly implied in one paragraph particularly, which I have marked. At the same time I cannot but draw this inference from the whole tenor of his letter. You may perhaps view it in a more favourable light.

"Whatever defiling effect may have been produced upon Mr. Kendall's mind by his examination into the obscene notions entertained by the natives of the Supreme Being and their own

* Cf. The Letters and Journals of Samuel Marsden, pp. 2511 and 4cm.

lascivious customs, I am of opinion that whenever we come to the true knowledge of the character of the New Zealanders, they will not be found much worse than the ancient heathens mentioned by St. Paul in the 1st chapter of Romans, who 'changed the glory of the incorruptible God into an image like to corruptible man and to birds and four-footed beasts and creeping things.'

"I consider the whole of Mr. Kendall's letter a masterpiece of subtlety, a letter which few men would have had assurance to have written in his circumstances. A stranger reading this letter would suppose that he was in the confidence and esteem of the Society, in the actual discharge of his public duty as a missionary, and doing all in his power to promote the good of the heathen. Mr. Kendall was well aware this letter would be put into my hands by Mr. Hassall. He might think it possible that I should not discover the spirit under which he wrote and by that means I might be induced to interest myself on his behalf again from his great exertions. Had I seen any signs of penitence, had he any deep sense of the exceeding sinfulness of sin, I should have rejoiced. The whole that he has stated, in my view, may be summed up in the words of Eve – 'The serpent beguiled me and I did eat.'"

On June 12th, 1823, Marsden again wrote to the Rev. Josiah Pratt with regard to Kendall's fall, which naturally caused him the greatest trouble and anxiety: – "This will be delivered to you," he wrote, "by Mr. Francis Hall, should he arrive safe. The Society may rely with confidence upon the information he may communicate to them. In consequence of Mr. Hall's return it will not be necessary for me to make many remarks upon the conduct of the other missionaries. However, I shall take the liberty to make a few.

"I am of opinion that the Rev. Mr. Kendall will never recover himself out of the snare of the devil while he remains in New Zealand. I lament his fall, but it has not been sudden. He never could have acted as he has done, both before his visit to England and since his return, unless he had been under the government of unruly passions. His conduct was extremely improper when in Port Jackson, and nothing has happened at New Zealand but what I was prepared to expect. I only wonder that he was not murdered by the New Zealanders. The young woman he cohabited with was set apart for a chief's wife, and I am astonished that he did not take vengeance upon him.

"I have already said Mr. Kendall's fall was not sudden. I am strongly inclined to think that some of his evil habits are confirmed. He yields too much also to his thirst for ardent spirits. This is a habit I fear he will never lay aside. So long as he indulges himself in this sin, there is no hope of his recovery. I am sorry to be compelled to mention these things, but I felt it my duty to do this in order that the Society may form an opinion of his real state of mind. I do not place any more confidence in what he

says than I should in any other man who was guilty of the same sins. In his more serious moments I have no doubt but he mourns over his own fall, but he is a man now without strength. In New Zealand the same temptations will occur again, and into them he will fall again. His vows and promises are only like a spider's web when they have to oppose the power of unsubdued lusts. I have some time apprehended that Satan would move him to overturn the whole Mission. No doubt he could do much evil from his influence with the natives through the powder and muskets, but I believe the work is of God and therefore cannot be overthrown. I sent a copy of my letter to him when I suspended him, and told him that I should withdraw my countenance and support from him. You will not mistake my meaning in this. I did not intend to leave his family to want. All I intended was that I could no longer acknowledge him as a missionary while living in open fornication or adultery, until the Society's pleasure was known. His fall is a most painful circumstance. However, I have no doubt but the Mission will prosper and God will raise up others to fill the ranks of those who retire from the work.

"With respect to the Rev. J. Butler, I shall make no observations upon him. His habits are fixed and he will remain the same man.

"Messrs. Kemp and Shepherd give me great pleasure. They are missionaries of the right sort, and God will prosper their labours. I have sent you Mr. Shepherd's journal, which will give you some information. He is a young man devoted to the cause, and will soon speak the language well. He possesses very considerable natural abilities, but wants education. He is the son of a poor pious man and has had to work for his bread from a child. I have no doubt but he will be a complete master of the language, though he will not be able to prepare it for the press for want of education. Perhaps a man of learning may in time perform that task.

"When I consider what great public evils existed amongst the first missionaries who were sent out to the Society Islands, and what a deal of vexation and trouble I had with some of them, and that after all God should in so wonderful a manner bless the labours of a few, I am encouraged to hope the same blessing will attend this Mission."

Meanwhile Marsden had been preparing for his journey to New Zealand. He reached the Bay of Islands on August 3rd, accompanied by the Rev. Henry Williams and Mr. Fairburn, with their families. A new epoch in the history of the Mission in New Zealand had been reached. Williams – fearless, untiring, resolute, a terror to evildoers, with ideas of discipline derived from his career in the British Navy – brought a spirit to the Mission which it had not yet known. Marsden's first task was to call together the missionary committee and exact from all a resolution to act

for the future in a different manner. Next, on Friday, August 8th, he visited Kendall, thinking it proper to prepare his mind for the reception of the Society's resolution regarding his dismissal. He found him "considerably agitated," but quite opposed to Marsden's idea that his only hope of escape "from the snare of the devil" was to leave New Zealand. * On the next day, August 9th, Marsden sent to Kendall a formal letter in which he announced to him the sentence of dismissal passed upon him by the Committee of the Church Missionary Society. "It has become my painful duty," Marsden wrote, "to communicate to you the enclosed letters, which contain your dismissal from the service of the Church Missionary Society. When I saw you yesterday, you seemed to think that the Society had not done right in dismissing you from their service; that by punishing you they were punishing your children, which was unjust. Allow me to say that you form an unscriptural opinion upon this point. The punishment of your children is a natural consequence of your own transgression in the case in question.

"No person will regret your unhappy situation more than myself. I had flattered myself so much and so often with the idea of your usefulness amongst the heathen that I am now and have been distressed for a long time at the events that have happened and at the misconduct not only of yourself, but others also in the Mission. The subject is too painful for me to dwell upon. I must therefore leave you in the hands of a merciful God, Who can pardon and absolve all them that truly repent and turn unto Him."

Kendall replied to this letter upon the same day, August 9th, asking that, in view of the peculiar circumstances in which he had been placed, his whole case should be submitted to the Committee of the Church Missionary Society for reconsideration. "Ever since my first departure from New South Wales for this island in the brig Active," he wrote, "I have been, in consequence of the peculiar difficulties of my situation, the natural perverseness of my disposition, and various other causes, frequently passing through scenes of sorrow. I have no less than six times been on the brink of eternity. I have been very frequently thwarted in my course; yet in the midst of all this I have never yet entertained one secret wish to desert the service of the Society, and I can say with strict adherence to truth that my earnest desire to promote the temporal, spiritual, and eternal interests of the natives has been, except in my darkest moments, the same from the time I first saw you in London, which was about sixteen years ago, to the present hour. ** I have, it is true, been sorely oppressed and brought down by domestic troubles 77 and by the temptations of

* Cf. The Letters and Journals of Samuel Marsden, pp. 344-5.
** Marsden was on furlough in England from November, 1807, to August, 1809. – Ibid., p. 42n

my great adversary the Devil,who, hating the cause of the Redeemer, has always been harassing and tormenting me. But do you think, Sir, that that subtle deceiver will now triumph less by this decision of the Society, by which I am, as far as they are concerned, completely driven out of the field of action? When the Society first accepted my proposals to them, I engaged on my part to do all in my power to promote their benevolent views amongst the people of this country, but I never did, nor never would, engage to keep myself free from the overwhelming power of temptation, should it ever be, as it has been, the will of a merciful Saviour to permit me to do wrong; and I am at a real loss to conjecture what the reason can be, that I suffer more by allowing my temptation and sin to be open and exposed, and being thus enabled through the Divine assistance to get rid of them altogether, than I would have suffered if I had concealed them from the world.

"According to my views the Society are not bound to keep their servants longer than they wish, giving them a fair notice to quit and landing them upon the same spot from whence they sent them. Why have they not acted upon such principles with me? I am a man to be spoken to or written to. If they had told me to leave them, I should have settled my accounts with them and acquiesced after I had had an interview with them. It appears from your conversation with me a few days ago that a different course is to be taken. I received a letter of suspension from you from New South Wales, and the Committee in England agreed to dismiss me, as I am told, long before I knew that any charges were sent to you or them against me by any of my colleagues; and now my salary and the support of myself and family is withdrawn from us, and we are to be left to shift for ourselves in a heathen land without any prospect of a passage being provided for us to our native country. I am not idle, but am making all the preparations I can make for future usefulness; and let me humbly recommend you to recall to your remembrance the various pursuits of your unworthy servant – the instructions I have from time to time given the natives, the books I have written, and the progress I have made in the language and in the knowledge of the religion, customs, and manners of the natives.

"Think also on the incessant toil of my wife, the labours of my eldest son, and the conciliating deportment of the whole of my family; that I have no fewer than nine children, some of whom have already, to my unspeakable gratitude, thankfulness, and joy, religious impressions on their minds. Think moreover of the wide field of usefulness that is open, and how few there are to labour in it, and then say whether you can see any charitable reason for anyone to aim at my dismissal, or at making my conduct appear so notorious to the world. O let truth speak one word to your attentive ears. Has not my situation been peculiarly distressing? Have not I been in a state of delirium next to madness during the

time I have been giving way to those foolish and abominable ideas which have occupied my mind?

"The above, however, are considerations which a feeling mind would not lose sight of; nor do I think the Society will after a more mature deliberation wish to part these links in the chain of my destiny – viz., that I embarked in their service at their command; that I have laboured in their service; that I have sinned in their service; that I have repented in their service; and that I am still promoting, according to my feeble abilities, the object they have in view, and am still desirous to serve them."

Four days later, however, on August 13th, Kendall wrote to the Rev. Josiah Pratt in much more moderate language. In the interval Marsden had delivered to him the Society's letter of September 6th, 1822, with reference to the reports which had reached London regarding his conduct. "I know my conduct must have hurt the feelings of the Committee exceedingly," Kendall now wrote, "and I grieve to think that I have sinned so greatly against the Lord and against the Society. After long and sore temptation I myself fell. From December, 1821, until April, I was completely under the influence of Satan. I was reduced to such a dreadful state of mind that I had no thought whatever as to what might happen to me in this world. I was both a fool and a madman.

"Had I seen your letter before I wrote my last public letter to the Rev. Samuel Marsden, I should have omitted some observations contained in it. From the reports I heard I thought myself rather severely dealt with. I felt very much for my large family.

"I thank you and the Committee for all your past kindnesses and pious wishes to me."

The following day, on August 14th, Kendall wrote to Marsden in similarly humble language, his main request now being that, since he had confessed his sin and been openly rebuked, he might be allowed to remain in New Zealand and continue the work for which he felt himself peculiarly fitted. "Now the Church Missionary Society has been under the painful necessity of writing to me saying that they have dissolved their connection with me," he wrote, "I hope all strife and jealousy between me and my colleagues are at an end. I have removed from the scene of my distress, and as I feel my mind tranquil and easy I feel it an imperious duty, not only on account of the infinite obligations I am under to my Divine Master, but also on account of the many former kindnesses of the Society to me, to do many little things among the natives before I take my last farewell. If I feel myself disposed to run into sin, or if it should so happen that I should not in future be able to stem the torrent of temptation, I should quit by the first opportunity; but whilst I am firm in these respects, how can I quit such a scene of usefulness as I humbly trust is open before me? I have only one life, Sir, and that may probably

be a very short one. My youngest sons know much of the language, and they can be of great service to me in translating it, at least for a year or two, after which I shall endeavour to take care of them and introduce them into more suitable society than they can obtain here. I have talents, Sir, entrusted to my care, which I am commanded no longer to abuse and which, as they are the gift of God, if well used may possibly be blessed.

"I hope time will alter the determination of the Society respecting me: if not, it is my wish to return to England, except I could serve the Society better at Port Jackson."

"You have asked me the question," Kendall continued to Marsden in another communication of the same date, August 14th, 1823, "whether an attempt might not now be made to instruct the native children, and whether there is any probability of success. I will freely state to you my opinion as to the order of proceeding which would be most likely, under the Divine Blessing, to accomplish that desirable end. Nothing can be done of a general nature until the whole of the missionaries with their families are comfortably lodged. As soon as this is done, there must in the next place be conveniences made for the scholars to be instructed in and to eat in and to lodge in. There must also be always in the store for their use a quantity of rice and potatoes. At first they might each of them be provided with two suits of clothing and be permitted to wear them on the Lord's Day and on particular occasions. It would be the wisest plan for each missionary to begin with a few, say ten. Little prayers, themes, catechisms, etc., might be taught them until a regular assortment of books could be written and printed for their instruction.

"The native children in general, particularly chiefs' sons, have been very wild and unsettled of late, but some children would, in my opinion, attend; and I have no doubt but the Lord would in time vouchsafe His blessing."

On the next day, August 15th, Kendall, still in a mood of abject repentance, wrote in the following terms to Marsden: –

"I have been free and open in the acknowledgment of my sins, not only on my own account, but on account of some others who are or have been united with the Mission, and have fallen into gross sins of the same or of a different nature, and who I hope have repented with me.

"I hope, Sir, you will consider the perilous situation of the missionaries before you suffer the mode recommended in the instructions of the Society to the Rev. Mr. Butler and friends in future to be lost sight of. Missionaries here ought not to be treated by each other like ministers in England when they do not enjoy an equal share of their rich privileges.

"Having now said all I wish to say, I shall make no more concessions to man, who is a guilty creature like myself. I desire to trust in God and not to fear what man can do unto me."

On the same day, August 15th, 1823, Kendall wrote to the Rev. Josiah Pratt acknowledging his error in taking part in the sale of muskets and powder to the natives. "I have certainly done very wrong as a missionary," he wrote, "in being too easily prevailed upon by the New Zealanders to barter with them for muskets and powder. I have nevertheless no doubt but, were the Society well acquainted with the difficulties of our situation formerly in this respect, they would feel for those who have through fear or through kindness yielded to their wishes.

"I can say no more on this subject, wishing rather to do right than to promise and do wrong. I have sold no muskets and powder since April, 1822, to the natives."

Marsden, having persuaded Kendall to embark with him in the Brampton for Sydney, was now preparing for his departure on September 7th. A final act was to address a letter of advice to the missionaries. "Previous to my departure," he wrote, "I have taken the liberty to address a few lines to you. I feel justified in saying some have mingled amongst the heathen and have learnt their ways. Such abominations have been committed as decency forbids me to mention. When fleshly lusts have obtained the dominion by which the body is defiled, spiritual sins will obtain very easily dominion over the soul. Envy, pride, hatred, malice, evil surmisings, and every devilish disposition will reign in the heart and will break forth on every occasion in bitterness, in evil speaking, slandering, and backbiting. You become unhappy in your own minds, and out of temper with yourselves and one another; and bite and devour one another, and expose the whole body of the Mission to the reproaches of the heathen amongst whom you dwell, instead of constraining them like the primitive Christians to say 'See how these Christians love.'

"I am aware that by living amongst the New Zealanders you become more or less familiar with indecencies. You cannot always shut your eyes to what you see nor your ears to what you hear. You are in danger of gradually losing those delicate feelings which, like watchful sentinels in the breast of the virtuous, repel every impure and intruding thought and suppress every lustful desire. You should always bear in mind that you are not called upon in New Zealand to strive against sin upon common Christian ground, but in the very heart of Satan's dominion. You are not surrounded by a multitude of Christian soldiers to assist you in the fiery combat, to protect you in danger, to support you when falling, or to carry you off the field of battle when wounded. An ungodly world will make no allowances for you when you fall into sin, however great your temptations may be, nor will the Christian world. Men of sound piety who have never been placed in a similar situation of temptation and trial sympathize with you when you are overcome of evil, but all will condemn you and your warmest friends will not be able to defend you. Let me earnestly

entreat you who have sinned to sin no more, but to repent and do your first work and confess your sins one to another and pray one for another that you may be healed.

"Avoid as much as possible all communications with such vessels as put into your harbour; these common sinks of vice and wickedness. The masters of ships and their crews are generally wicked men, and their vessels common brothels while they remain in New Zealand. Be very careful not to speak evil of one another to any strangers who may visit your shores. This evil has existed to a very great extent amongst you, and has injured your public characters as missionaries exceedingly, as well as the interest of the Mission. All the evil you say of one another is carried to distant parts of the globe and related with many additions, to the joy of the infidels and to the disgrace of the Mission.

"Before I conclude let me warn you of what you must expect if any of you in future disgrace the Mission by immoral conduct or by neglecting to do the duties of your respective situations as servants of the Society. Such persons so offending will be dismissed from the Mission. At the same time it is hoped that the example made by the dismission of the Rev. Thos. Kendall, who stood so high in the good opinion of the Society and had such powerful friends in the Committee, and the retirement of Mr. Cowell from the Mission will impress upon all your minds with sufficient force to induce you to do your duty as men who expect to give up their account at the last day with joy to God, the Judge of all, Who will reward every man according to his works."

The Brampton, however, had scarcely left her moorings, on September 7th, when she was wrecked on a reef, still known as the Brampton Reef, which lies midway between Moturoa Island and the Waitangi River. All on board were saved. * Before Marsden succeeded in obtaining a passage to Sydney in the Dragon, which did not sail from the Bay of Islands till November 14th, momentous events had happened for the future of the Mission. Marsden had for some time been convinced that Butler was of too irascible a temper for the post of superintendent. ** He was now compelled to ask the committee of missionaries to investigate a charge of drunkenness that had been brought against Butler. The committee met on November 6th, when Butler failed to vindicate himself; and Marsden thereupon suspended him from the service of the Society and asked him to embark with him on board the Dragon. Although Butler continued to deny the charges brought against him, he could do nothing in face of the action of his colleagues and Marsden, and yielded to authority. *** Kendall afforded a much more difficult problem. After his return to New Zealand

* Cf. The Letters and Journals of Samuel Marsden, pp. 366 et seq.
** Ibid., p. 394 et seq.
*** R. J. Barton, Earliest New Zealand, pp. 331-2, 341-2 ; The Letters and Journals of Samuel Marsden, p. 4140.

CHART OF THE BAY OF ISLANDS, NEW ZEALAND.
FROM THE CHURCH MISSIONARY REGISTER, 1822.

from the wreck of the Brampton he changed entirely in mind and temper. The humble and repentant sinner became obstinate and truculent in manner, inveighed fiercely against the Society and Marsden, and announced his fixed determination to remain at Kerikeri under the protection of his friend Hongi. Marsden, indeed, feared lest he should persuade Hongi to take up his quarrel, to the great prejudice of the Mission. On October 14th Kendall addressed a letter to Marsden in which he emphasised his position with regard to remaining in New Zealand.

"I absolutely deny," he declared, "that I was either in a passion or moved at all by the influence of passion when I spoke to you on Saturday evening, the 4th inst., at Te Kiddee Kiddee (Kerikeri), and am astonished that you do not know my manner of speaking when I am in earnest. 78 You will recollect that it was in obedience to your public order as agent of the Church Missionary Society that I reluctantly consented, as soon as I found I could have no future support from the Society's stores even for payment, to leave the scene of my labours and embark with my family on board the ship Brampton. As soon as the said ship was wrecked, I told some of the missionaries that I then intended to take my family amongst them, considering myself, as I had indeed at all times, fully entitled to support. I applied to you by letter for support. You gave me to understand that I should have it if I returned to this place. I do not like to be disappointed by persons who have not only a right to be careful of the Society's stores but who have a right as trustees to do all the missionaries and their families equal justice. Give me leave, Sir, to tell you that there are very few of those pious persons whose province it is to plead in England in behalf of this Mission who would not sympathise with me and my family after my openness and candour and after such providential escapes as we have received, rather than listen to long and endless suspicions. I again repeat the assurance that I am ready to write or to do anything in order to promote the object of the Society at New Zealand, and this with pay or without pay, with support or without support, with kind treatment or with contempt. Indeed I hope I shall never hesitate to do this. Nor am I, nor need I be, anxious concerning the excessive haste of any man to get rid of me out of this island. The men, whoever they may be, who may think they have swallowed me up, have not yet begun their imaginary feast. Nor need anyone be much delighted or encouraged with the idea of sending me away while the ship Brampton lies a wreck almost in sight of my own door. If you wish to see me on account of the book I am writing, I will pledge my word not to be in a passion."

Meanwhile, Marsden, on September 20th, had sent the following report of his New Zealand experiences to the Secretary of the Church Missionary Society: – "As it is probable that a letter may reach you from New Zealand before I can write to you

from New South Wales, i have judged it prudent to drop you a few lines: –

"I sailed from Port Jackson on the 22nd of July, 1823, in the Brampton, with the Rev. Henry Williams and family, and we arrived in the Bay of Islands on Sunday, August 3rd. I found the missionaries all well in health. The Rev. Thomas Kendall had separated from the rest and was living about nine miles from Rangheehoo (Rangihoua). Shortly after my arrival I had an interview with him. He then expressed his determination to remain in the island. He appeared to be in a very unsettled as well as wretched state of mind. I found that his conduct had been very immoral, which he admitted. I considered him a lost man as far as concerned the Mission. After some days he consented to return with me to Port Jackson.

"I took a passage for him and his family in the Brampton, and when the ship was ready they all embarked. On Sunday the 7th of September we attempted to get out of the harbour. There was a strong gale from the east. In working out the ship missed stays and was driven amongst the rocks, where she was wrecked. No lives were lost, though our situation was very awful. This was a very distressing calamity to all. The bottom of the vessel was soon beaten out so that we had no hopes of ever returning in the Brampton. There was no other vessel in the harbour, nor none expected for some time. In a few days we were all landed again with our baggage, as the vessel did not go to pieces. We met with no loss excepting the ship. The natives behaved exceedingly well, and did not take from us the smallest article. Upon the whole it was a merciful shipwreck. I shall send you the particulars from New South Wales.

"I also had Mr. Cowell 79 and family on board. The whole number under my charge was sixteen Europeans and twelve natives. We have had a very anxious time. I am sorry to say Mr. Cowell has acted as I thought he would do before he left the Colony. To say the least he is an extremely inactive man and totally unfit for a missionary in every respect – a perfect drone in the hive. I think I never knew a man so completely idle. I had many differences with him at Port Jackson on account of his idleness and expenses, but at one time he had his friends in the Corresponding Committee, which gave him an advantage over me. I shall leave him to himself when he once lands in New South Wales.

"Mr. Kendall admits he was wrong in bartering with the natives for their property with muskets and gunpowder. All the missionaries have given up that barter now, and are convinced of the evil of it. The chiefs do not expect to receive either muskets or powder from the missionaries. This barter had a very prejudicial effect upon the chiefs of the distant parts of the island, who were not able to procure muskets. They complained much

to me of the missionaries for selling muskets, and when they have been brought prisoners of war to the missionary settlement they have made the same complaint.

"On my arrival I found the missionaries had fallen into another serious error. Some of them had purchased provisions from the natives with dollars. Many of the natives applied to me for dollars. I saw this evil would be as great as the other, as this would furnish the natives with the means of purchasing muskets either from the ships or Port Jackson. I enjoined upon the missionaries not to pay for anything in dollars. If they can get our silver, the natives will never take our iron. The missionaries are under no necessity of doing this. They want for nothing. No persons can have more of the comforts of this life than they enjoy. The difficulties the missionaries have met with in New Zealand have originated from amongst themselves, from their perverse tempers, their pride, envy, and a secular spirit. There was no subordination, no union of sentiment, no co-operation, no regular system of action. Everyone did what was right in his own eyes, and most neglected the work of the Mission. There are some pious and sincere, who wish to promote the object of the Mission, but these were overpowered by the ill tempers or opposition of others. When men will not do their duty it is best to dismiss them at once, because they are a hindrance to those that would. I have endeavoured to arrange the concerns of the Mission as well as I am able, and I hope they will as a body go on much better. Mr. and Mrs. Kemp are very choice people. When Messrs. Kendall and Cowell are removed, I think others will act with more propriety.

"I have put what restrictions I could upon the expenditure of the public stores. A proper value has not been put upon them by the missionaries. They would have thought more of them had they laboured for them. I shall set what schools I can on foot while I am here. The natives generally behave well and are ready for instruction. There can be no doubt of the final success of the Mission if those employed in the work will only do their duty. The Rev. Henry Williams I think will set them an example. I have placed him by himself in a good situation * where his colleagues can neither influence the minds of the natives nor throw many difficulties in his way. I could have wished to place Mr. Kemp with him, but he cannot be spared from Kiddee Kiddee (Kerikeri). Shunghee (Hongi) is at the southward at war." **

On November ioth Marsden supplemented the above report as follows: –

"I wrote to you in September last in hopes that some vessel might touch at New Zealand for Europe, but none has done so

* At Paibia.
** Hongi's Wars, 1821-3. – A full note on these is given in The Letters and Journals of Samuel Marsden, p. 342.

yet. As I am now just on the point of embarking this morning, I have thought proper to add a few more lines. Several circumstances have occurred since the loss of the Brampton which could not be foreseen at that time. A small brig has come into the harbour on her way to Otaheite (Tahiti), * which the master of the Brampton and myself have taken up to convey us to New South Wales. I must return to my public duty as soon as possible, as my leave of absence has expired some time. Mr. Kendall gave me reason to believe that he would accompany me to Port Jackson, as I did not take up the brig until he informed me that he would follow my directions, when I applied to him to know what his intentions were. After I had engaged a passage for him and his family, he then informed me he was determined to remain in New Zealand. I am therefore constrained to leave him. Several circumstances have happened which have rendered the Rev. J. Butler's removal necessary. I shall communicate the particulars to you on my arrival in New South Wales.

"Mr. Butler accompanies me, as well as his son. *** I believe his removal will be a great blessing to the Mission. His moral conduct is not correct. You can form but a very little idea of the anxiety, vexation, and pain of mind which the misconduct of the missionaries has occasioned to me. Their conduct has been extremely bad. Some have behaved well, and I have no doubt but they will continue to do so. I hope the Mission will now be put upon a better footing by far than it ever has been. Mr. Cowell also returns with me. He has been an unprofitable man ever since the day I saw him.

"I am happy to say the natives behave well. There is nothing to be apprehended from them. They are very attentive to the missionaries, and there never was a fairer prospect of usefulness than there is at present amongst this extraordinary nation. Their minds are enlarging very fast, and very great alteration is made in their manners and general conduct. They are most urgent to introduce themselves into civil society. The Society's labours have already been an infinite blessing to this people. If the missionaries had only followed up the spades, the axes, and the hoes which have broken up the fallow ground, with moral and religious instruction, New Zealand would have put on a different appearance in a moral sense. Cultivation has been greatly increased. In Wymattee (Waimate), Shunghee's principal district, there is at this time more, it is said by Mr. Shepherd who constantly visits this settlement, than two hundred acres in sweet potatoes. In every district there are more than forty acres in cultivation to one from what there were before tools of agriculture were introduced amongst them in those places where the influence of the Society's benevolence has been felt. You may be perfectly easy as far as concerns the natives.

* The Dragon.
** Samuel Butler, drowned in the Hokianga River in 1836.

"It is a most melancholy reflection that the clergy should be the destruction to the Mission, that their conduct should be so unchristianlike and sinful. It is wonderful that the Mission has existed to the present time under all the evils that have affected it from the Europeans. I hope a great change will now be made by the removal of the clergy from the Mission. I have fully explained to Shunghee (Hongi) and the other chiefs the cause of Mr. Kendall's removal and also Mr. Butler's. Shunghee is under great obligation to Mr. Kendall, and feels grateful to him for the assistance he has given him in muskets and powder, and he pleads for him. Mr. Kendall works upon his mind by stating to him how ill he has been treated by me, the Society, and the missionaries. Shunghee contends that we should forgive him as he has now put away the woman. I am sure Shunghee will not like to do anything against the Mission, whatever he may feel for Mr. Kendall. I give Shunghee great credit for his prudence. When I first saw him he said, 'I told you to come no more to New Zealand, when I was at Port Jackson, but I see you are not afraid of New Zealand men. Your anger was not in your heart when we parted, but only in your mouth, or you would have come no more.' Shunghee when at Port Jackson asked me at Mr. Kendall's directions for things I could not give him. I was angry at Mr. Kendall for encouraging Shunghee to do this, which caused a coolness between us and we parted very distant."

The Dragon with Marsden and his party sailed for Sydney on November 14th, leaving Kendall behind, obdurate to the last. Marsden had prepared against eventualities by instructing Kemp, who acted as storekeeper, with regard to his line of conduct in the difficult situation that presented itself. "The Rev. Thomas Kendall having repeatedly told me that he has as great a right to be supplied from the Society's stores as any missionary in New Zealand," he wrote to Kemp on November 8th, "it is uncertain what he will do when I am gone. It is probable he may make a demand for supplies. Should he do this you must object in the first instance to comply with his demands. Should he persist in his application, you must then grant him what he wants if the stores will allow, on his paying for it at the price the other missionaries are charged. If he objects to pay for them and throws out any threat he will have them, in that case you must yield to his wishes until you receive instructions how to act. He will not do this unless he has Shunghee on his side to support him by force. You have nothing whatever to apprehend from Shunghee unless at Mr. Kendall's instigation. He has obtained great influence over Shunghee, and to him he will apply if he cannot gain his wishes any other way. In times of difficulty you will consult your colleagues and take their advice. I have thought it necessary to give you the above instructions in order that you may act with confidence should you meet with any of the above difficulties."

Kendall now lived at Matahui, styled in his letters Pater Noster Valley, under the protection of Pomare, and devoted himself to the study of the Maori language and the collection of information regarding New Zealand manners and customs. * The officers of la Coquille, the French vessel which anchored in the Bay of Islands on April 4th, 1824, and spent a fortnight, found Kendall thus employed, and had no hesitation in stating that he was the only man among the missionaries who was studying the Maori people in a scientific manner. ** D'Urville thought Kendall's views with regard to missionary work most sensible. He had set himself to gain the affection of the New Zealanders by living amongst them and providing them as far as possible with such articles as were thought useful by them. He maintained that the time had not yet come for asking them to become Christians, that the importunities of the missionaries only served to annoy the natives, and that for the time being the effort should be merely to gain their confidence, learn their language, and make them see the ridiculous side of their ideas and customs. 80

In spite of his being no longer in the service of the Society Kendall still wrote to that body from time to time. Thus on July 25th, 1824, he wrote in terms which showed him thoroughly repentant and convinced of his guilt, ready to acknowledge the justice of the treatment accorded him: –

"I have received your letters bearing date May 22nd, 1823, and desire to return to you the most unfeigned thanks for the Christian counsel it contains, as I do to the Church Missionary Society for all the past favours which they have conferred upon me. How could I expect that they would view my conduct but with abhorrence? But I was in a state of total darkness. That disordered state of mind which I complained of in writing to the Committee when I had my first interview with them in my visit to England, from one cause to another was not removed as I wished and prayed it might have been, but it followed me throughout, although it was one of the leading causes which moved me to pay that visit to England without leave from the Society. I could then lay before the Society complaints of a different nature, but in this case it is my desire to strip myself of every excuse: to abhor myself for my mad, rash, and abominable conduct towards God, and for that wound which I have inflicted, at almost my first setting out, in my sacred character as a clergyman. I do also desire and entreat this favour of Him, that as He has spared me to this present hour, as I am still in New Zealand and have still an opportunity of serving Him amongst the poor deluded natives, if it is not altogether my own fault, that He will accept my poor services. The Church Missionary Society has a glorious object

* Dumont d'Urville, Voyage de l'Astrolabe (Paris, 1830), Vol. II, p. 323; Ibid., Vol. Ill, p. 673.
** Ibid., Vol. III.

in view at New Zealand. I thank God that in happier times I have laboured to promote that object; and even in times when I have been most unhappy, when I have thought of the natives I have felt for them, and have wept and mourned over the strength of those chains which prevented me administering to their relief. I am willing to hope that I do not deceive myself now in thinking that I entertain a sincere desire to promote their spiritual welfare. I am distressed on account of the dreadful breach that is made between the Church Missionary Society and myself, but I cannot now help it. When I reflect on some part of my conduct, I can scarce account for it. I know that man when left to himself is deplorably wretched, but I really am a wonder to myself. The Society's object here ought also to be my object, although a separation has taken place. I despair not of the ultimate success of missionaries here, and though one of the most unworthy myself, I hope that that Divine Saviour Whom I have pierced by my manifold transgressions will undertake for me and my family, both in temporal and spiritual concerns.

"It is my intention after a while to make some improvements in my New Zealand Grammar. I am certain the mode of pronouncing the vowels as adopted by Professor Lee will be found to be far the best. The missionaries at Whangaroa and some of the missionaries at the Bay of Islands are of the same opinion. I have also seen gentlemen of talent from both Spain and France who fully agree with me in my ideas. I began to copy a few sheets for Mr. Marsden with a different spelling, but in my opinion they will not answer. I did them at his request.

"There is a great deal of matter contained in my former letters to you and Mr. Marsden which I really now disapprove of. I am accustomed fully to open my mind when I write, wishing to write the truth.

"I have not, as has been reported, disposed of any of the Society's property at any time for my own private interest. I have not sold to shipping a single nail. All the stores I received when in England have almost without exception been given up to the Society's store. I have now scarce anything belonging to the Society except my gown and surplice, my church Bible and Prayer Book, and my son Thomas's carpenters' tool chest. Those books which were some years ago selected for my use by yourself and Rev. Basil Woodd have been delivered up. I do not mean to behave dishonestly."

On January 7th, 1825, Kendall wrote to Professor Lee of Cambridge with regard to the work that had been done on the New Zealand language.

"In addressing you as a religious friend and a minister," he wrote, "I desire to acknowledge with deep contrition my late awful fall and most dreadful state of mind.

"It has been doubted by some whether the plan you adopted in the New Zealand Grammar is a proper one or not, but I am glad to inform you that the Church and Wesleyan missionaries after trying other methods now generally agree that yours best suits the idiom of the New Zealand language. The fact is that the New Zealand Grammar and Vocabulary which was compiled under your inspection may be considerably improved, but neither the sounds of the vowels, nor the orthography, can be changed for the better.

"The missionaries must live amongst the natives some years longer before any of them can acquire a competent knowledge of the language to enable them to translate the Scriptures. The missionaries can make themselves understood by the natives in matters of commerce and in the ordinary subjects of conversation, but I do not think they are yet acquainted with one of their songs or themes. The New Zealand language is very imperfectly understood. A man may be tempted to make the language to correspond with his own ideas of it, but time will convince him, in such a case, of his error. It will be found that the sounds of the vowels not only express the names of them, but each sound has a particular meaning which is applied to all the purposes of language, and therefore each sound must be carefully preserved throughout and each letter must keep its place in writing or print, or else the language will never be understood, nor can it be taught.

"How can any man wish to assimilate the sounds of the New Zealand vowels to those of the English when so many other living languages such as French, Spanish, Portuguese, German, and the Hebrew itself will suit the purpose better? Is it because the English is more perfect than any of the other languages? If any think so, cannot you try to remove this difficulty?

"My dear Sir, I am sure my woeful case must have mortified you exceedingly. I am really and truly sorry for the pain I have given you. You know how I was harassed when I was with you. I was afterwards reduced to a state so dreadful that I had given myself entirely up and was utterly regardless of what would become both of body and soul."

Shortly after this letter was written, in the early months of 1825, Kendall, convinced at last, apparently, that a change of environment would benefit both his family and himself, set sail in the St. Patrick for Valparaiso, where until June, 1827, he acted as clergyman and schoolmaster. From Valparaiso he wrote on September 13th, 1825, to the Rev. E. Bickersteth of the Church Missionary Society, to inform him of his change of work and of scene. "Now I am situated at this great distance from the scene of my former labours and distresses," he wrote, "it would be a real pleasure to me to communicate to the Society, without any expectation of pecuniary reward, the knowledge I have acquired of the New Zealand language for the benefit of the Mission, did

I know that such a communication would be acceptable. I know that books of Elementary Instruction are much wanted in the New Zealand schools, and any little productions of mine would not, I think, at all interfere with or supersede the necessity of the labours of the missionaries who now reside in the island.

"I desire freely and candidly to avow to the Society that a necessary attention to the comfort of my own mind, the duty which I owed to my family and the propriety of removing all occasions of jealousy and offence, required our removal from New Zealand long before we left it, and the Society will, I trust, do me the justice to believe that I was actuated by no other motive than an earnest desire to regain their favour and to become useful amongst the natives in remaining in New Zealand so long, and that I was to the last hour so reluctant to take perhaps my final leave of that country."

"As I have no other channel so good as that of the Church Missionary House through which I can forward my letters and little packages to my friends in England," he continued, "I have to beg the favour of you to request of the Committee to allow me that privilege. I avail myself of this opportunity of expressing my real sorrow for the pain I gave you more than once when I was in England with the native chiefs, to whom I had made myself such a slave that I unthinkingly and very improperly took such steps to serve them as could not be allowed by a religious and charitable society. Believe me, I did not then conceive I was acting wrong."

On May 24th, 1827, Kendall again wrote to Mr. Bickersteth, to inform him that the British merchants at Valparaiso had decided that they could no longer support a clergyman, and that, since he was therefore unemployed, he had decided to sail with his family for Sydney on the Elizabeth.

"You have seen by my Easy Lessons in the New Zealand Language," he wrote, "that I have employed some of my leisure hours in endeavouring to do a little for the New Zealanders since I have resided here. I am now ready to embark with my family in the ship Elizabeth, which is bound from hence to Tahiti and New South Wales. Should it please God to conduct us thither in safety, I shall very probably reside for some months in Parramatta, where I shall have an opportunity of conversing with some of the New Zealanders in order to refresh my memory in the language. If Professor Lee approves of my manuscript of Easy Lessons, etc., have the goodness to send some printed copies, or otherwise the manuscript itself, and let me know at the same time if a revision of the New Zealand Grammar and Vocabulary will be acceptable to the Society."

The final letter in the Kendall correspondence is dated from the Elizabeth, Valparaiso Bay, May 27th, 1827, and is addressed to the Secretary of the Church Missionary Society. "My family

and property," he wrote, "are now on board of this ship. I subjoin the copy of a public document respecting me which I hope will not be unacceptable to those who may yet feel an interest in my welfare: –

"(Copy.) – 'This is to certify that the Rev. Thos. Kendall performed the clerical duties in the house of His Britannic Majesty's Consul from the 10th day of April, 1825, to the 10th day of May, 1827, and that for the first year of his service he was paid by subscription and for the second year the same – he received no other remuneration than surplice fees; that for a considerable period of his being at Valparaiso he was employed in teaching the children of His Britannic Majesty's Consul; that during the whole time of his services before mentioned his attention was unremitting and his moral character unimpeachable.

"'Given under my hand at the British Consulate at Valparaiso this 24th day of May, 1827.
"'JOHN WHITE,

"'H.B.M. Vice Consul for Chile.
"'The above certificate was given by order of C. R. Nugent, Esq., H.B.M. Consul General for Chile.

"'JOHN WHITE,
"'H.B.M. Vice Consul for Chile.

"The British merchants at Valparaiso have expressed a wish not to support a clergyman. I am very happy to say that I leave them in an agreeable manner and they have presented me with £100 sterling in order to assist me in defraying the expenses of my passage from hence to New South Wales. My son Basil is situated with Commodore Wooster and will remain in Chile. 81

"Very sincerely but very unfaithfully yours,
"Thomas Kendall."

In consideration of his services in New Zealand, Kendall was allotted a grant of land by Governor Darling. It consisted of 1,280 acres situated in Ulladulla, in the south of New South Wales. Here Kendall engaged in the timber trade, acting himself as skipper of a small vessel which he had bought. He was an unhappy man, troubled by the recollection of his fall and unable to conquer his own weakness for drink. An accident ended his tragic career. About September, 1832, his little vessel was caught in a squall near the entrance to the Shoalhaven River, not far from Port Jackson Heads, driven ashore and wrecked with the loss of all hands. *

[Footnotes to Chapter IX]

76 At an early stage in his linguistic studies Kendall sensed the strong element of sex pervading Maori philosophy. In his correspondence with Marsden he broached the question with the utmost caution, suggesting that the investigation of the philosophy of Maori art would prove a fruitful field. Marsden, in his turn, sensed what underlay Kendall's suggestion and poured cold water on it. Important as such an investigation, in the right hands, would have been, Kendall had shown himself wholly unfitted for the task.

77 It is to be noted that in various passages in his letters, not quoted here, William Hall clearly indicates that in his opinion and that of some others in the settlement Mrs. Kendall's disposition and conduct were, in some measure at least, to be blamed for her husband's numerous lapses.

78 "The Rev. Thomas Kendall paid me a visit. He appeared very much agitated in his mind and under the government of a very unchristianlike spirit. He told me he would not leave New Zealand but was determined to come and live at Kiddee Kiddee." – Marsden's Journal, October 4th, 1823.

79 John Cowell, a twine-spinner, had joined the Church Missionary Society in 1819, but proved an unsatisfactory servant from the outset.

80 "Enfin M. Kendall etait le seul jusqu'alors qui se fut occupe de recueillir des documents sur ce peuple extraordinaire; sous ce rapport on doit regretter qu'il n'ait pas pu prolonger son sejour dans ces contrees."

81 Basil Kendall, father of Henry Clarence Kendall (1841-82), the celebrated Australian poet, was Kendall's second son. He served under Lord Dundonald in the navies of Chile and Brazil, and in 1827 retired from the naval service in order to join his father in New South Wales. – Cf. The Letters and Journals of Samuel Marsden, p. 417n.

CHAPTER X. WILLIAM HALL'S JOURNAL, 1819-25.

CHAPTER X

WILLIAM HALL'S JOURNAL, 1819-25

FROM 1819 till his departure from New Zealand in 1825, Hall kept a journal, which is preserved in the Hocken Library. This journal, with his letters throughout these years, throws many sidelights upon the general state of New Zealand at the end of the first phase of missionary effort. The following are some of the more interesting entries: –

"Extracts of a Journal respecting my Proceedings.

"1819. Friday, January 1st. – The new year beginning with the approach of harvest, we have a promising crop of wheat amongst ourselves, and likewise of potatoes, etc., amongst the natives. Such abundant blessing loudly calls for thankful praise.

"Sunday, 3rd. – Mr. Kendall read the Church Service for the day. Many natives crowded round the Chapel, beat the walls, made much noise, and were very rude – they often annoy us, but blessed be God they do not prevent us.

"Monday, 4th. – I commenced reaping wheat; it was sown on the 12th of May last.

"Friday, 8th – This day amongst other blessings Mrs. Hall has been safely delivered of a son, and may he prove to be a child of God, and rise to be a member of Christ's church and an heir of glory.

"Monday, March 8th. – A canoe came to our settlement with a few natives in it, and I being down at the sawpits one of the natives, an inferior chief, came to me and demanded a musket, and because I could not comply with his request he pulled and struck me and abused me very much without any provocation. He then ran up to my house in a furious manner and threatened to break into it if I did not give him one; he got over my fence and beat the door with a large stick in a violent manner, until some of the neighbours came to my assistance, and we dragged him out of the yard forcibly, twice over; at length he went to fetch fire to burn our houses and property, but we prevented him doing that and drove him entirely off. We have need of firmness as well as forbearance, and every grace has its trials at certain times.

"Friday, 19th. – Some of my working natives this week are sawing plank for the brig Active, others are preparing ground for the wheat, others making fences, etc.

"Thursday, April 1st. – I was at work in my smith-shop, and unknown to me a spark had communicated with some straw in the barn adjoining, and could not be extinguished until the barn,

the smith-shop, the joiner shop, fowlhouse, and pigsty, etc., were all burnt to the ground. A great part of my tools and wheat were destroyed, but blessed be God mercy rejoiced against judgment and my dwelling house was preserved.

"Wednesday, May 5th. – Arrived the Active, six weeks and two days from Port Jackson, with the Rev. Mr. Leigh 82 of the Wesleyan Mission on board from New South Wales on a visit to our settlement. After the vessel had landed our supplies, she went up to the timber ground to take in a cargo of spars, and I went up to her in my own boat manned with natives to assist and encourage the timber ground natives to cut the spars and tow them down the river convenient to the vessel. After I returned, Mr. King and Mr. Leigh went up the Kiddee Kiddee (Kerikeri) River to visit Shunghee's (Hongi) settlement. They returned in two days, much gratified with the appearance of the country. A few days afterwards, Mr. Kendall, Mr. Leigh, and Mr. Gordon went in the ship's boat to see the harbour and settlement at Whangaroa. When they arrived there they found the harbour to have a very narrow and difficult entrance on account of its being so confined by woods and islands, and no extent of land within promising for cultivation. They saw the melancholy sight of the bottom of the ship Boyd, lying in the bay a little below the surface of the water, and little or nothing remaining that was valuable or worth looking after. They remained all night amongst the natives and returned next day.

"June 17th. – The Active being ready for sea, Captain Thompson sent his boat for me to go on board. They immediately weighed and sailed, and I accompanied them out at the heads and so parted with our valuable and kind friends Mr. Leigh and Captain Thompson, and they stood out to sea with a fair breeze. I have kept two pairs of sawyers constantly sawing for the brig all the time she has been in the Bay. I have sent 103 planks three inches thick and twelve inches deep and 53 boat oars, besides other boards, to New South Wales for Mr. Marsden. Shunghee desires as many boards and other sawn timber as will build him a modern house at the Kiddee Kiddee, which I mean to saw for him as soon as I can. I have likewise all my outhouses to rebuild that were destroyed by fire; this loss put me to a great inconvenience on account of my tools and other materials. I sent to Mr. Marsden desiring him to replace me such tools as I cannot do without.

"Tuesday, 29th. – Mr. Kendall and Mr. King went to Jukiangha (Hokianga) to visit the natives in the interior of the country and to ascertain whether it would be a suitable place for a settlement or not. *

"Thursday, July 1st. – This week I am teaching two more native sawyers to saw timber.

* Vide infra, pp. 251-2.

"Thursday, 15th. – Mr. Kendall and Mr. King arrived from their excursion very much gratified with their journey. They have been absent from their families 17 days; the natives treated them very kindly; they have explored the beautiful river of Jukiangha (Hokianga), which is navigable for many miles up, and empties itself into the sea on the western coast of New Zealand nearly opposite to the Bay of Islands. They have found it to be a commodious and safe harbour with the banks of the river abounding with excellent timber, and likewise a quantity of fine land fit for cultivation. They also visited the adjacent settlements, and Mr. Kendall took every opportunity of communicating to the natives much desired and useful knowledge.

"Saturday, 17th. – This morning I had all my working natives in at prayers, which consists of two pairs of sawyers, one repairing the fence at the farm, one procuring firewood and water and other domestic work in the kitchen, and a girl that takes care of the young child – seven in all. Yesterday I overheard some of them swearing and using bad language, and I took this opportunity of cautioning them against it by pointing out to them the eternal miseries of all the wicked in hell after death and likewise the joys of heaven prepared for all those that love God and embrace the Christian religion.

"Wednesday, 21st. – This day I have commenced teaching another pair of native sawyers. Our demand for timber is so great that I am obliged to employ as many as I can victual and pay. This week I have killed six large hogs and salted them down, chiefly for the support of the working natives.

"Thursday, 29th. – The Rev. Mr. Marsden having sent James Boyle from Port Jackson and placed him at Curra Curra (Korokoro) Island, * situated on the south side of the Bay, for the purpose of making salt and curing fish in order to assist in defraying the Active's expenses and to teach the natives that work, this morning James Boyle and John Olivary came over with the boat for me, and I went with them to Curra Curra Island to put up the frame of a wooden storehouse according to Mr. Marsden's instructions, for the purpose of depositing the Active's cargo as before mentioned, and with the intention of visiting the east coast before we returned.

"Friday, 30th. – In the morning I had Curra Curra (Korokoro), the principal chief of the south side of the Bay of Islands, and part of his people assembled for prayer in a thatched hut where we had slept all night. I explained to them the manner of our Saviour's preaching and miracles, and how He sent forth His disciples by two and two in order to teach such people as they, and they were very attentive. This day we put up part of the frame of the store and prepared for our intended journey.

* Moturoa Island. – Cf. The Letters and Journals of Samuel Marsden, p. 151.

"Saturday, 31st. – The wind was fair in the morning although it had blown fresh in the night and raised the sea. However, after breakfast and prayers, we got our things into the boat, but when we got out nearly as far as Cape Brett the wind blew fresh and the sea became very rough and our boat tossed exceedingly; then I began to think of the faith and courage of Peter, and of the dangers that St. Paul was in. But the Lord that can still the waves and wind with a word spoken brought us safe round the Cape. We intended to have reached a small bay about five or six miles on the other side of the Cape that night, but the wind came so strong against us, and we were so weary with hard pulling all day, and the night coming on, that with our utmost exertion we were glad to reach a little cove about a mile short of our intended place. We got on shore, being both wet and cold, and had had no victuals since the morning. There were no natives near the place, but we got a fire with Curra Curra's musket and got ourselves warmed and dried and a little refreshment, sung a hymn, and went to prayers to offer up our thanks to Almighty God for our preservation. The four natives we had with us made us a temporary shed for the night, the weather cleared up and the moon shone bright and we rested by the fire all night.

"The morning being Sunday, 1st of August, I was desirous to spend the day among some natives, so we got our things into the boat and pulled to the next cove, it being about a mile distant. When we came to the entrance of the cove, we pulled up about a mile further in a southward direction until we came to the head of the cove, where we found a settlement called Whangamumu, and there we found the people who robbed me at Wythanghe (Waitangi). * I was glad of the opportunity of letting them know I was not angry with them, and that I did not at all hold them at ill will. After I had explained my errand I immediately hoisted my flag, which I took with me for the purpose of distinguishing the Sabbath Day. I then gathered them all together upon the beach, and read the prayers of the Church, and told them our intentions for coming amongst them from England. I told them also that there was but one God for them and us and that He loved all good people, whether they were black or white; and if they would cast away their gods and believe in our God and His book which I had in my hand, that He would save their souls after death and love them for ever; and old Curra Curra, hearing me tell them these things, began to my great surprise to explain them to them more clearly, and the same truths and principles of religion that I had told him at different times before, and I found that he was a better preacher than I was. The people seemed very attentive and desirous to hear, and I hope the time is fast approaching when the light of the glorious Gospel will shine amongst them. In the evening they appointed one of their sheds for us to sleep

in for the night. We made a fire in the midst of it and sat ourselves by it, and a great number of natives gathered around us, and after we had refreshed ourselves with a little tea we had brought with us – for we could not eat with them; their victuals consisted of fernroot and stale fish – then I read a portion of Scripture, sang a hymn, and went to prayers, and spoke at some length upon the principles of religion and upon the Creation. So we lay down to rest by the fire all surrounded by natives.

"Monday, 2nd. – We breakfasted before daylight and got our things into the boat, and a number of them accompanied us to the waterside and expressed their desires for our return. I made the chiefs a few presents of small tokeys (toki), axes, fish-hooks, etc., and then pulled off to proceed on our journey, and after we had moved about four or five miles along the coast the sea remained tolerably smooth, but the heavens began to get black with clouds and rain, and before we reached the next settlement, called Whangadudu (Whangaruru), it being a little before noon, we got very wet. However, we met with some very friendly natives that invited us to their houses, and we took up our residence in a large open shed that they had for the purpose of making fernroot in. They procured us some firewood and I gave them some fish-hooks for their trouble. We made a large fire in the middle of the shed and soon got all our wet clothes dried and were not a little comforted.

"Tuesday, August 3rd. – In the morning when we went down to the beach to see our boat, to our great astonishment the natives had taken away our rudder hangings; they had broken them off, both from the stern of the boat and from the rudder. They have such a particular desire for iron that no iron can pass without their notice. Then we thought ourselves almost distressed; however, I procured a piece of small iron and sharpened the end of it and made holes with it through the stern-post and through the rudder, and lashed it to with cords, that it might make shift to take us home. After breakfast and prayers being over, another difficulty presented itself; our victuals being all expended we had little or nothing for the remainder of the journey. The natives' pigs were at a great distance and they could not go after them on account of the rain. However, I took my gun and went into the wood, and in less than an hour I returned with five fine pigeons. The New Zealand pigeons are as small as half-grown fowls. We had them dressed and had a plentiful dinner and something to spare.

"In the course of the day some of the natives had gone off unknown to me, and in the evening returned with a fine pig which I gave them an English adze for. We soon had it killed and singed and some of it dressed, and had enough to spare. The weather being wet and stormy and our rudder in such a bad state, we did not think it prudent to proceed any further.

The Marriages of Philip Tapsell

Philip Tapsell, "the patriarch of the Pakeha-Maoris," was thrice legally married to Maori wives. He was a Dane, his original name being Hans Homman Felk. He was born in 1777, and, after serving in the Danish Navy, joined the British merchant service and took the name of "Topsail," of which Tapsell is a corruption. He was already middle-aged when he entered the whaling trade in the South Seas, and ultimately became a trader between Port Jackson and the Bay of Islands, exchanging firearms for flax and gum.

On June 23rd, 1823, when chief mate of the whaler Asp, he was married at Oihi, Bay of Islands, by the Rev. Thomas Kendall, to a young Ngapuhi woman named Maria Ringa. This was the first marriage between Maori and Pakeha blessed by the Christian Church. The bride, however, shortly afterwards disappeared from her home, and Tapsell was informed some years later of her death.

His second wife, a sister of the celebrated chief Waikato, was married to him by the Rev. Samuel Marsden, at Kerikeri, on April 21st, 1830. To his great grief she died soon afterwards.

About the year 1845 Tapsell was induced to settle among Te Arawa by the promise of a grant of land, trading opportunities, and a bride from among the maidens of the tribe. His marriage to the chieftainess Hineiturama was regularised by the Roman Catholic Bishop Pompallier.

Hineiturama, renowned among Te Arawa as ninth in descent from Hinemoa and a composer of songs, was imprisoned by the Kingites during their last stand against the British in the Orakau pa in 1864, and was bayonetted in the final assault.

Tapsell died at Maketu in 1873. His tombstone, presented by the New Zealand Government, records that he served Te Arawa and the Government well, and died honoured by both Maori and Pakeha. – The Letters and Journals of Samuel Marsden, pp. 553-4 (Corrigenda).

"Wednesday, 4th. – This morning, the wind being favourable, we rose two hours before daylight to prepare for our passage homeward. Breakfast and prayers being over we got our boat launched and our little things into her. Here were two chiefs upon a visit that possess a timber district about twenty miles further to the southward. This I intended to have visited if we had not had the misfortune with the rudder. I made some enquiries respecting the situation of their timber. They told me it was very fine timber and convenient to the river, and that a vessel might procure a cargo with very little trouble. They invited me very much to go and see it, but I told them I would not at the time on account of our rudder being broken, but that perhaps I might at some future time. I made them each a small present, and likewise to the chiefs of Whangadudu (Whangaruru). We shook hands and parted with them all in great friendship.

"We set off before daylight with a light breeze and showery. We pulled and sailed along the coast until we came to Cape Brett, and after we got around the Cape the wind and rain got right ahead of us and raised the sea very high so that we were obliged to pull with all our might. There was no beach or harbour, nothing but high bleak rocks and the sea beating against them with great violence. Showers of rain and hail came very strong against us, yet we still persevered, and got to Mothudua (Motorua) at 7 o'clock in the evening. We were very wet and cold and had had next to no victuals since 4 o'clock in the morning; however, we were very glad and very thankful that we got safe on shore. The natives made us a fire, and we got ourselves warmed and dried and offered up our thankful praise to Almighty God for our preservation, and rested there the night.

"Thursday, August 5th. – In the morning we got into the boat again and went off for Tippoonah (Te Puna). We reached there about the middle of the day. I found my family and friends all well, and praised God for all His mercies.

"1822. January 22nd. – Arrived the Active from Sydney, with the Rev. Mr. and Mrs. Leigh of the Wesleyan Mission on board for the purpose of forming another settlement upon New Zealand. They came on shore to our house and I brought all their property, with the intent of remaining for a time until more missionaries come out to join them, it not being thought prudent in the present state of the natives to go by themselves. I therefore cleared out the barn, put a window into it, and prepared it for them to sleep in. They accordingly took in their property, set up their bed, and had their victuals with us.

"February 2nd – This week we are employed in sawing boat-planks for the natives.

"February 13th. – As I was going across the bay with a boat's crew of natives, to fetch timber for the Active, I saw the ship Westmorland, Captain Patton (Paton), coming into the bay with

the Rev. Mr. Butler, Mr. and Mrs. Cowell on board from Port Jackson, and the same day the ship Indian came in with the remains of Captain West on board, he having been killed by a whale upon the coast a few days before. He had struck the whale with a harpoon, and she finding herself wounded turned to attack the boat with her mouth open, and he being in confusion fell over the boat's bow into the whale's mouth and she crushed his loins to pieces; but they managed to get him into the boat again, and he lived about four days in the greatest agony. His body was brought on shore, agreeable to his own request before he died, and was interred in my garden. He had been at our house three weeks before, healthy and well, and dined with us. Shortly before this Mr. Wilson, the chief mate of the same vessel, died on board very suddenly when the ship was lying in the bay, and was interred near the same place. Such melancholy events are solemn instances of the shortness of time and the uncertainty of life. I erected a permanent and substantial paling round both graves at the Society's expense, and painted it white.

"Sunday, 17th. – Had Divine Service in the school-house as usual. Captain Thompson attended, and as many of the brig's company as could be spared. We have frequently captains of ships and boats' crews attend the service so that our chapel is often filled. Mr. Kendall officiated and nothing particular occurred.

"February 26th. – Sailed the Westmorland, Captain Patton (Paton), for Tahiti. Sailed the Active for the fishery.

"March 3rd. – Sailed the Ann, Captain Lowry, for England.

"March 17th. – Sailed the Minerva, Captain Bell, for America.

"April 10th. – Sailed the Woodlark, Captain Moor, for the fishery.

"April 11th. – Sailed the Indian, Captain Myviek, for England.

"April 13th. – Sailed the Queen Charlotte, Captain Henry, for Tahiti.

"April 14th. – Arrived the Vansittart, Captain Hunt, from the fishery.

"April 16th. – Returned the Queen Charlotte, on account of foul weather.

"I have merely mentioned these to give you an idea how the Bay of Islands is frequented by shipping at certain times.

"April 17th. – A boat belonging to the Vansittart came up to the settlement and brought the sorrowful news of one of their boats being upset in the Bay in returning to the ship loaded with potatoes, and five of the hands perished. This accident happened by a heavy sea breaking over the boat, which upset her and emptied her contents; one man kept upon the bottom as she floated bottom up, it is said, for nine hours, until she drifted upon the Wythangi (Waitangi) shore and was broken amongst the rocks; the man was saved by some natives that knew him and conveyed to the ship in a canoe. I consulted the committee upon the propriety

of going to the Colony to advise with Mr. Marsden upon the formation of a new settlement and other necessary business, and to take our daughter Dinah to school, in respect of which they gave their approbation. The carpenters, William Bean and William Fairburn, having finished their work at the Kiddee Kiddee (Kerikeri) and being desirous of returning to the Colony, and likewise Mr. Samuel Butler wishing to go, which was all sanctioned by the committee, we next agreed with Captain Hunt of the Vansittart for a passage, he being going over to that coast fishing. He would take no money, requested a few articles such as would be useful for his ship and for the furtherance of his voyage, consisting of tea, sugar, nails, boat-plank, etc., the former part of which was furnished out of the Society's store, and I have sawn for him 1,500 feet of boat planks to repair his boats with.

"Sunday, May 5th. – We weighed and sailed from the Bay; the ship's company being in confusion on account of getting the ship on the way, we could not have much public service this day, but I read the prayers of the Church upon the quarter deck and as many of the people attended as could. Captain Hunt was very obliging and gave us full liberty of his cabin, and we had prayers, singing, and reading the scriptures, all the passage over, and service upon deck on Sundays. I read the prayers and Fawcett's sermons, and the ship's company attended in a clean and orderly manner, which made the passage both pleasing and interesting.

"May 22nd. – Spoke the Seringapatam, Captain Jay, off the Heads of Port Jackson. The pilot came on board and we came to an anchor in Sydney Cove the same evening, after a passage of 1,250 miles in 18 days. After I had remained four weeks in the Colony and settled all necessary business, providentially the St. Michael, Captain Beveridge, was ready to sail for Tongataboo (Tonga) with the Rev. Mr. and Mrs. Lawry 83 on board, going to form a missionary station at that island and to touch at New Zealand on their way. The captain also had his wife on board, a very kind and humane woman; I accordingly engaged a passage and embarked.

"June 18th. – Weighed and sailed from Sydney, accompanied by several pious friends belonging to the Colony until the pilot left the ship. She was quite a missionary ship altogether, and we had a comfortable passage of 24 days.

"July 12th. – Came to an anchor in the Bay of Islands off the settlement, and before we went on shore the captain called all the ship's company aft and we offered up our solemn thanks to Almighty God in prayer and praise for our favourable passage and safe arrival, and Mr. Lawry took this early opportunity of cautioning the people respecting their future conduct with the natives while they remained in the Bay. After this we went ashore, and found my family and friends all well after an absence of 9 weeks and 5 days from New Zealand, to our mutual joy and thankfulness.

"July 13th. – Delivered our boat to Captain Beveridge in lieu of £20 charged for my passage and other property for the settlement.

"August 4th. – Sailed the St. Michael for Tongataboo.

"August 10th. – This week Mr. Leigh and I have been at the timber ground procuring timber. We collected the natives morning and evening for prayers as usual, and at such opportunities I speak to them upon the importance of adhering to the Christian religion for the saving of their souls after death. They will generally hear with attention, especially while I can keep advancing anything new. I am convinced the children would learn very fast in schools if it were possible to have the means of supporting them.

"December 5th. – The St. Michael, Captain Beveridge, called again on her return from Tongataboo after leaving Mr. and Mrs. Lawry to enter upon their labours. Mr. Francis Hall from the Kiddee Kiddee (Kerikeri) took a passage in her to Sydney; several of the brethren accompanied him on board and so bid farewell to our valuable and kind friend.

"1823. January 2nd. – Received the loan of a boat from Captain Brind * for the use of the settlement until he returns from the fishing ground, in which time I mean to build one.

"February 21st. – These last four weeks I have wrought close at the boat, got her all planked, timbered, and the lining in.

"February 27th. – Finished the boat, got her turned up and painted. She is 20ft. keel and 6ft. beam, and well adapted for the purposes of the Mission.

"Saturday, March 15th. – In the beginning of this month Mr. Kendall removed himself and family from the Society's settlement at Rangehoo (Rangihoua) to the district of Kororarioka (Kororareka), and since that period the natives have behaved much better and been much more civil with Mr. King's family and ours.

"Thursday, May 15th. – Arrived the St. Michael, Captain Beveridge, from Sydney with Mr. White on board for the Wesleyan Mission. Mr. and Mrs. Leigh have lived at our house 16 months with all their property taken in and taken care of. We have sat at one table and been as one family the whole of the time. They have also had Luke Wade, and James Stack 84 in with them three months of the time.

"Saturday, 24th. – This week we have been busily employed in embarking Mr. Leigh's people and their property on board the St. Michael in order to go and look for a suitable situation for the Wesleyan Mission, I being requested by letter to accompany Mr. and Mrs. Leigh and Mr. White in search of a settlement.

"Monday, 26th. – I accordingly embarked with them along with Rev. Mr. Butler, Mr. and Mrs. Shepherd, and the same day the captain weighed and sailed out of the Bay of Islands.

* Of the Asp.

"Tuesday, 27th. – In the evening came to an anchor within the entrance of Whangaddee (Whangarei) River about 70 miles to the southward of the Bay of Islands.

"Wednesday, 28th. – In the morning Mr. Leigh, Mr. Butler, Mr. Shepherd, and myself went up the harbour in a boat. We rowed all day and found no native village and but very few natives, and no place favourable for a missionary settlement. In the evening we returned, and arrived at the ship about eleven o'clock at night.

"Thursday, 29th. – In the morning we set off again in the same manner, and examined the south side of the harbour as we went along, until we reached the head of the harbour, and there we went ashore and struck a fire with the fowling-piece, and cooked some pork and potatoes, and two or three natives that had been fishing came to us. After we had eaten we got into the boat again and pulled up into a small river where we were diverted by the natives, and found a few huts and 20 or 30 natives, where we remained all night and had a good deal of conversation with them and prayer in their own language.

"Friday, 30th. – In the morning we had breakfast and prayers over before daylight. The heavens were black with rain and it thundered and lightninged exceedingly, and much rain fell. After it ceased we got our things into the boat and set off again up the river five or six miles and found a small settlement that had been plundered by the fighting parties. The inhabitants had been much abused, their houses burnt down, and in consequence of it the people had mostly all fled into the interior of the country for protection. This seemed a very promising place for a small settlement with respect to the eligibility of its situation. The land was level and fertile, with wood and water convenient, but too far inland and too remote for a first station. We cooked some provisions amongst the two or three natives that remained there, had some conversation with them, and so returned.

"Friday, 30th. – These three days we have been busily employed in examining the harbour with all its various inlets and branches. We have hitherto found very few natives and but very little good timber. The harbour is about 10 miles long and 3 wide, with many shoals and sandbanks in it. The deep water is chiefly in the north side; the harbour is safe and the anchorage good, but the entrance is crooked and difficult.

"Sunday, June 1st. – Rev. Mr. Butler preached in the morning upon the quarter deck, and in the afternoon Mr. Shepherd and I and several others went ashore and collected all the natives together that we could, which amounted to between 90 and 100 of men and women and children. We told them our reasons for coming amongst them, and likewise some of the principles of religion. Mr. Shepherd and I both went to prayer in the native language one after the other; we also sang two hymns in their

language, and so returned on board, and Mr. White preached in the evening.

"Monday, 2nd. – In the morning we had a committee of consultation upon the propriety or impropriety of forming a missionary station at that place, and after duly considering the circumstances for and against we came to a conclusion that it was by no means promising for missionary labours in the present unsettled state of the natives, and therefore it was proposed and agreed upon to return and go to Whangaroa.

"Tuesday, 3rd. – At the turn of the tide we weighed and sailed, but the wind being unfavourable and the channel narrow and crooked, the ship got aground upon the point of a sandbank about 5 o'clock in the evening. The tide being about half ebb, and running very rapid, before the cargo could be got out, on account of the fall of the tide she could not be got off until the next tide, so we were obliged to lie upon the sandbed six hours and a half, until the flood tide floated her, when she went off easily at half-past eleven at night and sustained no damage. She was then warped out into deep water and safe anchored until the morning.

"Wednesday, 4th. – At high water we weighed and sailed again and cleared the Heads of Whangaddee (Whangarei) the same evening.

"Thursday, 5 th. – In the morning we had Cape Brett in sight with a fair breeze, and that same evening came to anchor at the entrance of Whangaroa, and in the night tide warped the ship up into the harbour.

"Friday, 6th. – In the morning Mr. Leigh, Mr. Butler, Mr. White, and myself went up the river to George * and Tippooee's (Te Puhi) settlement and found the chiefs and plenty of natives quite willing to receive the Europeans to come and live amongst them, and George came down with us as we returned to the ship. The native village is a very inviting situation for missionary labours as there are great numbers of natives with plenty of land, and wood and water convenient.

"Saturday, June 7th. – We went ashore in the boat and examined various bays and inlets in the harbour, but found no place so suitable for a missionary settlement in the lower part of it as that at George's place that we had seen the day before.

"Tuesday, 10th. – Went up with the boat and made a hut with boards that we carried up with us, and it rained excessively the greatest part of the night so that we thought we should have been flooded out by the overflowing of the river.

"Wednesday, 11th. – In the morning Mr. Shepherd, Mr. White, and myself went and began to clear away the brush off some ground that had partly been approved of the day before as an eligible site for the settlement.

* Vide supra, p. 51.

"Thursday, 12th. – Mr. Leigh and Mr. Butler came up and approved of what we had been doing, and Mr. Butler and the ship's carpenter went into the wood to cut some timber to make the frame of a house in the native fashion, and we all wrought very hard, some clearing the ground and erecting houses, and others landing the goods. Mr. Butler and the carpenter put up the frame of the rush-house and got it covered in, and I put up the large tent and divided a part of it off, and laid the floor with boards and set up Mr. Leigh's bed in it.

"Saturday, 21st. – The houses being now prepared for the reception of the missionaries, and the goods nearly all landed and taken in, this evening Mr. and Mrs. Leigh and Mr. and Mrs. Shepherd came up to the new formed settlement, accompanied by Mrs. Beveridge from the ship, and so commenced their Mission.

"Thursday, 26th. – This day I arrived safe at home after a troublesome journey of a day and a night accompanied by five natives. I found my family all well.

"Saturday, July 12th. – Since I came home I found much work that required to be done, such as repairing the fences, cultivating the garden, preparing land for wheat, etc.

"Saturday, August 2nd. – This week I have been at Wythangee (Waitangi) sowing wheat. I have sown two bushels of wheat and one of barley, some of it upon patches of ground that had formerly been planted with potatoes and others upon land prepared for the purpose.

"I have remained amongst them until I have seen the work completed. I always make a business, especially in the mornings and evenings, of collecting the natives together for the purpose of prayer and praise, and conveying religious instruction to them so far as I am able; and some of them hear with attention, and others slight it and make a jest of it. However, we cannot but see that religious impressions do occupy the minds of some of them, and that the work of grace is gradually growing amongst them.

"Sunday, 3rd. – Arrived the Brampton, Captain Moor (Moore), with Rev. Mr. Marsden, Rev. Mr. and Mrs. Williams, and Mr. and Mrs. Fairburn to join our Mission, and Mr. and Mrs. Turner of the Wesleyan Mission.

"Saturday, 16th. – This week I have been assisting to land the goods at Pyhea (Paihia) and also forwarding the formation of a new settlement there. I have likewise supplied them with 1,500 feet of boards for that purpose.

"Sunday, September 7th. – After dinner was over we were alarmed with the report of the Brampton being on shore near Wythangee (Waitangi). * Mr. King and I immediately went off with the boat to their assistance. We had a long way to go and a very dangerous passage, for it was blowing a gale of wind at the time. However, it pleased God that we reached her without damage, and found her riding with two anchors ahead, and striking,

* Vide supra, p. 206.

and the gale increasing and blowing direct on shore. They immediately on my arrival carried out a cargo anchor with the Society's boat. Mr. Kendall's family and Mr. Cowell were on board, but Mr. Marsden, Mr. and Mrs. Leigh * were gone ashore upon Mottaroa (Moturoa), and slept all night in a native hut. I remained on board, and in the morning the ship's bottom was stove in and she became a complete wreck, and the Society's boat continued to attend upon the passengers and the landing of their property the whole week.

"Saturday, 27th. – During these last two weeks I have been engaged in the general work, such as removing the remainder of the stores from Rangeehoo (Rangihoua) to the Kiddee Kiddee (Kerikeri), repairing the schoolhouse, making a new table, etc.

"Thursday, November 13th. – A party of natives from the Covallys (Cavallis) ** came to our settlement, and were very rude and insolent.

"They came over our fences and pushed and struck me several times because I would not give them property. They remained several hours about the house, but did not succeed in getting much. They took away a grindstone by violence; they did much damage to the houses that were unoccupied, and in the night took away 50 feet of boards and our boat's anchor and left her fastened to a stone in the place of an anchor, unknown to us, as she was anchored in the Cove. In the following night she drifted away nearly out to sea from her ill fastening, and a fishing party picked her up, and we had to engage a large canoe and a number of natives to go after her, and with much trouble and expense we got her again. We have had many trials and a great deal to bear with from the natives, although we have no pleasure in recording evil. But thanks be to God the natives that live near us are our friends, and we have reason to believe that they will render us assistance if they know we need it.

"1824. Friday, January 2nd. – This day I have been at Marsden Vale with the boat, fetching over some biscuits to support the school with.

"Friday, 9th. – Captain Clark of the Winslow from New Bedford, being very ill, came on shore to our house to remain for a short time for the recovery of his health.

"Saturday, 10th. – During this week I have gone to and from Wythangee (Waitangi) mostly every day, reaping and bringing home the wheat and barley. It has grown well and yielded an excellent crop according to what was sown.

"Friday, February 13th. – I have been lately employed in making and fitting up new doors to the yards where the old ones were failed.

* The Rev. Samuel Leigh's health had failed, and he was thus compelled to leave New Zealand.
** The Cavalli Islands, so named by Captain Cook. – Cf. The Letters and Journals of Samuel Marsden, p. 83,

"Tuesday, March 2nd. – During these last three weeks I have been very unwell and not able to do any laborious work, and frequently not able to go out at the door.

"Monday, 15th. – I desire to be thankful to Almighty God that I have recovered a little, but yet remain very weak.

"Saturday, 27th. – This week repaired the boat with a new upper strake, and painted her, and afterwards went off with her in search of potatoes, etc., for the support of the school.

"The boys in the school that attend regularly improve in a pleasing and interesting manner. We hope the time is fast approaching when they will come to the knowledge of the truth as it is in Jesus.

"Tuesday, April 20th. – Went up to the Kiddee Kiddee (Kerikeri), and met the brethren all there for the purpose of consulting upon the propriety of Mr. Clarke 85 commencing to teach a school in the Mission house, and afterwards went in search of the wild cattle with the intention of collecting them and bringing them home, but found it impracticable on account of their being so wild. We remained two days in the woods, and returned home quite weary and fatigued after chasing five or six of them till we could run no longer.

"Friday, 23rd. – On my arrival at home I found that there had been a fighting party at our settlement with Shunghee (Hongi) at the head of them on their way to the North Cape. They had been exceedingly rude, and probably they had taken more liberties on account of our being away from home. They broke into the house lately occupied by Mr. Kendall, tore off the bolts and locks, and broke the windows all to pieces, notwithstanding they were all nailed up and darkened with boards across them. They also tore the weatherboards off the back part of the chapel and went in through the wall, and broke open the closet in expectation of getting the children's clothing and bedding, but fortunately Mr. King had previously removed them. They tore the fastening off the reading desk, and broke the windows. They also came into some of our outhouses, caught some of the fowls, and took away all the working tools they could find. Mr. King was also from home instructing the natives, but he arrived before I did, and requested Shunghee to use his authority for the saving of the property, else God only knows where they would have stopped.

"Monday, May 3rd. – The brethren came from the other settlements to hold the monthly meetings at Rangheehoo (Rangihoua) for the purpose of arranging the language, and after seeing the depredation committed upon the houses we immediately formed ourselves into a committee and passed a resolution to pull all the unoccupied houses down as soon as possible. We immediately set to work and cleared away all the old unoccupied houses and schoolhouse and saved as much of the material as we could.

"Thursday, July 22nd. – During these last six weeks five natives and myself have been constantly clearing, breaking up, and preparing land for wheat when the weather would admit. I have wrought constantly with them myself the whole time, in order that I might see it well done and the natives kept close at work. We have now got three acres sown and finished, and if it please God to send a favourable crop there will be enough to serve my house the year round and some towards the support of the school.

"Saturday, 31st. – This week I have commenced drawing a vessel of about 55 tons, to be built at Marsden Vale (Paihia) under the direction and supervision of the Rev. Mr. Williams.

"Saturday, August 14th. – Having been at Marsden Vale with the drawing of the vessel and returning home across the Bay, met with the brig Governor Macquarie, Captain Hunter, with Mr. and Mrs. Davis and family on board, and Mr. Davis, sen., come to join the Mission. 86 I went on board to welcome our new friends and brought their children home with me to Rangheehoo.

"Tuesday, 31st. – Went across the Bay to Marsden Vale for the purpose of laying down the vessel, and remained there three days and laid down the lines upon a platform prepared for that purpose at full length, in order to make the moulds by them preparatory to her actual building.

"Monday, September 13th. – I went up the Kiddee Kiddee (Kerikeri) with the boat, in order to accompany Mr. Davis into the interior of the country to look for a suitable place for a settlement.

"Tuesday, 14th. – Left our boat at the Kiddee Kiddee, and went along with Mr. Williams, Mr. Davis, and Mr. Shepherd to a place called Pukanuee (Pukenui) about fifteen miles south of the Kiddee Kiddee, where we found the land good, with timber and water convenient, and the natives tolerably numerous and willing that Europeans should come and live amongst them. We slept all night in a hut as full of natives as we could lie one against. We sang a hymn and went to prayers with them in their own language morning and evening, and returned to Kiddee Kiddee on Wednesday, and on Thursday got home to Rangheehoo.

"Saturday, October 2nd. – I am at present preparing materials for the erection of a schoolhouse convenient to Mr. King's dwelling house, so that he may have the boys more immediately under his eye. I mean also to fit up the chapel with seats convenient, and keep it solely for that purpose.

"Monday, 4th. – Went to the Kiddee Kiddee (Kerikeri) to the quarterly committee, and remained there three days settling the necessary business, and so went from there to Marsden Vale to enquire into the cause of a robbery committed by the natives upon Mr. Williams, and to know what steps would be proper to

* The Herald, launched on January 24th, 1826, and wrecked at Hokianga on May 26th, 1828.

be taken. We called the principal chiefs together, and after enquiring into the nature of the case demanded restitution, or otherwise Mr. Williams would go away and leave the place. They consented to bring some pigs, mats, etc., and we separated and returned home the following day.

"Saturday, 30th. – This week I have been over at Marsden Vale taking the bevellings of the timbers for the vessel. We are going on with the schoolhouse; we have got the walls up; it is 20ft. by 12.

"Monday, November 6th. – Held the monthly meeting at Rangheehoo (Rangihoua) and afterwards were called up to the Kiddee Kiddee (Kerikeri) to enquire into the reason for the ill-treatment of Mr. Shepherd by Moka, * a chief at that place.

"Thursday, December 30th. – Commenced reaping wheat; my crop is very favourable this year, and the best belonging to the Mission. I trust that I shall have some to spare towards the assistance of those that have none.

"Friday, 31st. – Went over to Marsden Vale to lay down the stern timbers for the vessel.

"1825. Saturday, January 8th. – Finished reaping the wheat and got it all home and in good order.

"Monday, 10th. – Mr. King and I went up to the Kiddee Kiddee (Kerikeri) to hold the quarterly committee, and when we got within about two miles of the Kiddee Kiddee the natives pulling the boat wished to go ashore at a spring well to get some water, and upon landing we were alarmed by nearly running the boat's head upon three human bodies that lay close together by the water's edge among some rushes. They had all been killed either early that morning or the evening before, which was the Sabbath evening. There was a large cooking place near the bodies, and a large bundle of sticks lying close by as if prepared to cook them. There was also a canoe anchored off at a short distance from the bodies with marks of blood in it, but we saw no natives near. The boat's crew were so alarmed that they would take no water, and so we passed on, and when we arrived at the Kiddee Kiddee we were told by the natives there that the dead bodies were three slaves that were killed for makootooing (makutuing) a chief, that is bewitching or praying evil prayers against him that caused his death. Many of their prisoners of war lose their lives in a similar manner, entirely by their superstitious imaginations.

"On this same day, after we had all met together, we dined at Mr. Kemp's, and while we were at dinner Shunghee (Hongi) came in, in his usual civil, quiet manner, and sat down with us, and partook of the dinner also. At the same time there was a runaway sailor sitting upon one of the logs of timber outside of the fence. He had come up from the harbour and offered Shunghee a musket for a girl out of one of the missionaries' houses, unknown

* A brother of Rewha.

to us. Immediately after Shunghee rose from his dinner, he went to Mr. Clark's (Clarke) house and called out a fine girl that had been a long time a servant at Mr. Kemp's, and had been well taught and was much civilized, and dressed in English clothing, and living then in the same capacity at Mr. Clark's. Shunghee immediately hurried her into the canoe that was then in waiting, and he and the fellow went off with her, without even allowing her to return into the house. We held a consultation upon the propriety of leaving the committee business and pursuing them down the river, but knowing the danger and difficulty of interfering between Shunghee and a musket we were confident that we should have no success.

"Saturday, 15th. – These three days I have been very ill in health and not able to do anything.

"Tuesday, 18th. – Got a little better and went over to Marsden Vale to see how they got on with the vessel, and on my return called at the ship Mary, Captain Lock, in order to get some medical advice and assistance from the surgeon on board. He bled me and gave me some medicine.

"Saturday, 22nd. – During the latter part of this week I have been very ill, and seemingly got no relief from the bleeding or the medicine.

"Sunday, 23rd. – In the morning Captain Duke of the Sisters and Captain Parkins and his surgeon of the Kent, with two boats and crews, came over to our settlement and attended Divine service; Mr. King read the service and a sermon out of Burder's. The captains expressed their gratification in seeing the orderly state of the natives, and in hearing the school children repeat their prayers, and they both subscribed to our school fund.

"Tuesday, 25th. – I was a little better and finished the laying of a threshing floor for Mr. King.

"Wednesday, 26th. – Went over to the Kent to get some medicine that the doctor on board had kindly offered to prepare for me, and also for one of my domestic natives that is sick.

"Saturday, 29th. – I have yet found little or no relief from the medicine. It is a difficult thing to remove an asthmatical complaint.

"There are a large party of natives at our settlement. They are collecting together for the purpose of going to make an attack upon Whangaroa, with the intent of plundering that party. They are very insolent and abusive; they are breaking our fences and robbing our gardens, and stealing anything from us that they can get. The natives of Rangheehoo (Rangihoua) behave remarkably well; there are five or six of the principal men of the village come to our assistance, and they mean to remain about our houses all night to keep watch and protect our property, as they have frequently done before.

"Sunday, 30th. – This morning the plundering party went off upon their intended route, and we were very glad and very thankful that we should have the opportunity of enjoying our Sabbath without being abused or insulted.

"Monday, 31st. – Mr. Kendall with all his family and property embarked on board the St. Patrick, Captain Florence, bound for Valparaiso. The St. Patrick had been at the River Thames, New Zealand, and had procured a cargo of spars for the Valparaiso market.

"Tuesday, February 1st. – I went on board the Sisters, Captain Duke, by request of the brethren, to procure biscuit, flour, etc., for the use of the settlements and the schools. Both the Kiddee Kiddee (Kerikeri) and Marsden Vale (Paihia) are in want of supplies.

"These things have been a source of evil to this Mission ever since the commencement of it. It has always been much dependent upon the shipping for supplies, which has led the missionaries into troubles and difficulties and brought them under unavoidable obligations to the different captains, and also under the necessity of supplying themselves with various articles at their own expense, which was originally never the intention of either the Society or the missionaries.

"Thursday, 3rd. – This day sailed the St. Patrick, Captain Florence, with Mr. Kendall and family on board, for Valparaiso.

"Saturday, 5th. – This day the plundering party returned from Whangaroa, and at night reminded us of their usual treatment upon such occasions. Amongst other things they took away our grindstone, with an excellent iron axle in it, that the Society kindly furnished me with when I left England, which with much difficulty and many narrow escapes I had preserved until now.

"At present I have a large blister all over my breast which I have had on for fourteen hours, which I hope will be a means of relieving the violent cough and difficulty of respiration that I am so punished with.

"Wednesday, 9th. – Arrived the Calder, Captain Dillon, and as soon as he dropped his anchor a crowd of natives rushed on board as is usual when a ship comes in. They immediately began to steal and take away everything they could lay hold of, and had it not been for Towa (Toa), a son of Tippoohee's (Te Puhi), a civil young man, being on board, that assisted in recovering several of the articles back again, the ship must have suffered great loss. But Shoukie (Hoki), an illegitimate son of that same Tippoohee, who is as much a savage as his brother civilized, watched an opportunity, and stole a musket out of the captain's boat when on shore. He immediately returned on board and detained Towa as a hostage for the return of the musket, which after two days had the desired effect. Two other natives also were detected in stealing a copper

chain from the rudder; they had cut it asunder and got part of it in their possession, which was recovered. The captain had them brought upon the quarter-deck and examined before a number of natives and sentenced, the one to three dozen, and the other to two dozen lashes, which they received immediately in a regular manner.

"Saturday, 19th. – I continue to be very ill and very weak, although the cough is a little abated.

"Saturday, 26th. – This week we have been much teased by the fighting parties calling at our settlement on their way to the southward.

"Tuesday, March 1st. – I delivered to Mr. Davis 654 feet of boards for the purpose of assisting to build his house at Marsden Vale.

"Saturday, 5th. – Captain Gray of the Ann came over to our settlement and subscribed to the school fund. On this day also, Captain Edwards of the Mercury brig, a South Sea whaler belonging to Mr. Jones of London, went into the harbour of Whangaroa for refreshment, * and as soon as the vessel entered the harbour the natives rushed on board and crowded the decks, fore and aft, and not only stole the loose things, but also began to cut away the ropes, and were very rude and insolent, and as many went down into the cabin as it would hold, and with all the means that could be used by the captain and the ship's company they would neither go out of the cabin nor off the decks all night, and the morning being the Sabbath day the captain used every means to pacify them and keep them quiet, but in vain. The natives kept full possession of the vessel so that neither captain or crew could either shift their clothes or cook any victuals the whole day. About the middle of the day, Mr. White ** came down from the missionary settlement to instruct the natives and converse with them upon religious subjects. He called on board the vessel; and seeing the state she was in endeavoured also to quiet the natives, but without effect. He then went on shore and some of the natives went with him. The captain then, wishing to go out of the harbour, began to get up the anchor, and the wind being light got two boats ahead to tow. No sooner the natives perceived this than they began jumping and calling to those on shore to come on board, and they immediately all commenced in cutting away the rigging, and the sails from the yards, and carrying everything out of the cabin and out of the vessel that they could get hold of, and their shouts and their menaces seemed to threaten everyone with immediate death that stood in their way. The captain being upon the forecastle, a stout native came behind him with a hatchet and struck at the captain's head with great violence, but he providentially happened to stoop down at the moment, and the hatchet went over his head and struck into the windlass bit. The captain then perceived that they were bent upon murder, and he and as many more as

* Vide supra, p. ill.
** A Wesleyan missionary.

could immediately jumped down into the boats, that fortunately for him were towing the vessel, and pulled off to save their lives. They found then that there were three men left, which consisted of the mate, the cook, and the steward, but the natives were then in such a state that they durst not return with the boats to take them off, but requested Mr. White to go with his boat and endeavour to pacify the natives. Mr. White accordingly went, and, together with threats and promises, on the following day succeeded in obtaining possession of the vessel, and with the three men that were left managed to slip the cable and get her out to sea, completely stripped of all her moveable things and part of her cargo, which consisted of 300 barrels of sperm oil. With all her cabins, windows, and lockers broken to pieces, with very little sails left, no pump-gear, and much water in the hold, no quadrant or compass on board, and a foul wind, being 15 miles from land and with no hopes of reaching any port, they felt themselves under necessity of leaving her, and so made their escape in Mr. White's boat. After they had made the land to the southward of the North Cape, being much fatigued with hard pulling, a party of natives came to them and threatened their lives, and robbed them of everything they had, which consisted of Mr. White's trunk and portmanteau, containing some of his best clothing, with some bedding and two watches belonging to the captain and the mate of the brig, which Mr. White had recovered from the natives that stole them. They afterwards got into the boat and got to the missionary settlement.

"The captain and the ship's company fled to the Bay of Islands for protection, and seven of them remain at my house until they can get a conveyance to the Colony.

"Friday, 18th. – This week I have been exceeding ill of a relapse of the inflammation in my breast. This day a messenger came over from Whangaroa with a letter from the missionaries, stating that their minds were very much exercised by the ill-treatment of the natives, and requesting a meeting of the missionaries at the Bay of Islands, to consult and advise upon the propriety or the impropriety of their leaving the station. Mr. King immediately took the boat and went up to the Kiddee Kiddee (Kerikeri). I was not able to attend on account of ill-health, and when he got there Mr. and Mrs. Turner and family were come overland and had arrived there. The particulars then being laid before the body of the Church missionaries, their advice was that the single men remain at the settlement at Whangaroa until they see the result of what was likely to take place, and then if no better could be done to leave the settlement entirely.

"Thursday, 24th. – The state of my health still remains very precarious; I have had four large blisters successively upon my breast, which together with very light regimen has reduced me to extreme weakness, and the difficulty of respiration still continues,

and more especially at nights. Yet I have abundant reason to be thankful to Almighty God that the inflammation in my breast is abated."

[Footnotes to Chapter X]

82 The Rev. Samuel Leigh, who paid this brief visit to New Zealand in 1819, returned in January, 1822. He established the first Wesleyan Mission station at Kaeo (Whangaroa) where the first Wesleyan service was conducted on June 8th, 1823.

83 The Rev. Walter Lawry was the second Wesleyan missionary in Australasia, coming out to Sydney as Chaplain on the convict ship Lady Castlereagh. He brought a letter of introduction from Charles Lamb to Barron Field (see Best of Lamb, by Lucas, p. 144). He arrived in New South Wales on May 1st, 1818, and in 1819 was married to Miss M. Hassall, whose brother married Miss Marsden. In his own hired ship St. Michael Mr. Lawry visited New Zealand en route for Tonga, where in August, 1822, he commenced the first Wesleyan Mission in the South Sea Islands. When the Rev. and Mrs. S. Leigh began the New Zealand Mission at Kaeo in June, 1823, it was the St. Michael that conveyed them as far as Whangaroa. In 1844, after 19 years in charge of important churches in England, Mr. Lawry returned to New Zealand, having been appointed "General Superintendent" of the New Zealand Wesleyan Mission and "Visitor" to the Friendly Island and Fiji Missions. He is the author of two books, First Visit to the Friendly Islands and Fiji and Second Visit. He died at Parramatta in 1859. His only son, the Rev. H. H. Lawry, was a distinguished missionary to the Maoris.

His grandson, the Rev. A. C. Lawry of Geraldine, an ex-president of the Methodist Conference of New Zealand, adds the following interesting note on the duties of the Chaplain of the Lady Castlereagh : – "The Rev. Walter Lawry told my father (Rev. H. H. Lawry) that when he was preaching to the prisoners in the 'tween decks he stood with his back to a thin screen behind which was a ship's gun loaded to the muzzle with 'langridge' (shot and lumps of scrap metal, etc.) and trained in the direction of the 'congregation', ready to be fired point blank at the convicts if they rose and attempted to rush the guards. On each side of the preacher stood a soldier with a loaded musket and fixed bayonet, vigilantly on guard, and of course the warders were armed."

The tenor of the sermons is indicated by Walter Lawry in an entry in his diary: – "I have been preaching twice to the prisoners – many appear ripe for the Gospel. These men need plain dealing, and they get it too. I enumerate their sins and crimes, not failing to appoint their inevitable doom (without repentance) among the deepest damned in the shades of hell. Having dealt pretty freely with Moses's law I turn to Christ's Gospel with hope of success. Many of their troubled souls drink in those balmy sounds and bid fair to be made whole. . . . The convicts are much better behaved than formerly. Some say the boatswain has effected it (the boatswain did the flogging), others think that Mr. Lawry's preaching is the principal cause; but the captain settles the dispute by saying 'They did it between them. The 'cat' was very well to go before, and preaching to come after.'"

84 Wesleyan missionaries. In April, 1828, Stack and Wade with their wives, accompanied by Mr. and Mrs. Hobbs and Miss Bedford, established the Wesleyan station at Mangungu in Hokianga Harbour. – Cf. The Letters and Journals of Samuel Marsden, p. 442.

85 George Clarke with his wife and infant son, the future Rev. George Clarke, Chancellor of the University of Tasmania from 1898 to 1907, arrived at the Bay of Islands in the French ship Coquille on April 3rd, 1824. – The Letters and Journals of Samuel Marsden, p. 377n.

86 "Richard Davis is a farmer and attends to agriculture and the instruction of the natives at Kowa Kowa." – Marsden to the Secretary, April 25th, 1826.

CHAPTER XI. WILLIAM HALL'S CORRESPONDENCE, 1820-32.

CHAPTER XI

WILLIAM HALL'S CORRESPONDENCE, 1820-32

THE first letter in this series, written on September 13th, 1820, to the Secretary of the Society, is a spirited vindication of Hall's attitude towards the matter of private trade. On March 30th, 1819, all the settlers except Hall had agreed that "private commerce" at the Bay of Islands should cease, and had sent their signed statement to that effect to Marsden. "Hall's name is not to it," commented Marsden, "he is a very stubborn ass and never will be properly broken to the yoke." * Smarting under Marsden's displeasure and the reproof from the Society's Secretary which it evoked, Hall set forth his position as follows: –

"Rev. and Dear Sir,

"I have to acknowledge the receipt of yours, the sight of which quite distressed me, to think that you are so totally unacquainted with the state of the New Zealand Mission; and with that consideration I cannot at all blame you for what you have said, although I must beg leave to say that you are very severe upon me, especially to Mr. Marsden; but I have one great consolation, that I have many witnesses which I hope will lay the truth clearly before you, or otherwise I must have sunk irrecoverably into disgrace, entirely through the calumny and hypocrisy of that 'good man' 87 as I have seen him termed. But as the saying is, truth will out, and I am only sorry that I am under the painful necessity of stating such an unpleasant part of it, as it respects the article which you mention upon the mode of barter with the natives without my signature to it. The signing of it was a thing my conscience would not allow me to do, because it was merely drawn up for self-applause and calculated to blind the eyes of the Society and the public under a cloak of hypocrisy and deceit, which every candid person that has been here at the Bay of Islands will attest the truth of. At the same time that Mr. Kendall drew up that article that you mention, he and Mr. King were pursuing and persisting in that most disgraceful and injurious mode of barter and traffic which he so much outwardly reprobated before you; and as a proof of it, about six months after he had drawn up this article and sent it to you, the ship Martha, Captain Afrey, a South Sea whaler, arrived in the Bay of Islands, and Mr. Kendall went on board and remained seven days and procured one hundred and fifty pounds of gunpowder and eight blunderbusses, and brought them all to his own house to sell to the New Zealanders for his own private purposes, and at the same time he bought a war canoe from Wycaddie (Waikare), a chief of the timber ground, for Captain Afrey, for which they gave one fowling piece and one musket and a bag of powder weighing twenty pounds or upwards.

* Cf. The Letters and Journals of Samuel Marsden, pp. 234-5.

"And in February last, 1820, when H.M.S. Dromedary arrived in the Bay of Islands with Mr. Marsden on board from Port Jackson, Mr. Kendall and I went on board, and Mr. Kendall had a cask brought up out of the ship's hold directed to him, which he had the assurance to open upon the Dromedary's deck, and took out of it, I am told, six muskets and bayonets before Captain Skinner and his officers and the whole ship's company. I was there, and saw four of the muskets and bayonets myself. Mr. Marsden was so ashamed he did not know where to hide his face, and more so because he had shipped the cask himself under the idea of leather, because it was marked leather upon the head of it. * Mr. Kendall had also a bag of powder containing half a hundredweight, at the same time. Now if this is not sufficient to convince you I could tell you more, but I am weary with the unpleasant subject. When Mr. Marsden visited New Zealand and brought out the Society's rules and regulations respecting trade, Mr. Kendall and Mr. King both signed them previous to Mr. Kendall procuring all these muskets and powder before mentioned.

"Now in respect to myself I can conscientiously assert that I never disposed of either muskets or powder or any other kind of barter for my own private purposes as you have intimated, but I further beg leave to say that I was under necessity of purchasing trade at my own expense, merely to accomplish the work that Mr. Marsden requested me to do, my portion of trade supplied by the Society being considerably insufficient. Whenever I parted with anything it was merely to cover my own expenses and to prosecute the work, and as an instance of it, I had at one time 60 logs of timber and several thousand feet of sawn plank all ready upon the beach for the Active, which was all sent to Marsden to be sold in order to assist in repaying the vessel's expenses, from which I never received the value of one farthing profit either directly or indirectly, nor never expected any; and all the trade that I received for the support of my house for any one year would never procure one third part of that timber if I had never expended one single article of it for the use of my house, and this is only one instance out of several.

"When the Rev. Mr. Leigh from Port Jackson visited New Zealand for the benefit of his health, and afterwards returned to England for the same, both before he left New Zealand and afterwards, in public and private company, he frequently said he did not see anyone doing anything for the Mission but myself. I hope you will read this letter with some degree of sympathy, and what you see amiss in it impute to the wounded feeling of,

"Rev. and Dear Sir,
"Your most unworthy servant,
"WM. HALL."

* Vide supra, p. 159.

On December 28th, 1820, Hall again addressed the Secretary with reference to the state of the New Zealand Mission and his own difficulties owing to the demands made upon his services as a tradesman by his colleagues. "Mr. Marsden and Mr. Butler came here," he wrote, "with an idea that none of us had been doing our duty, and Mr. Butler drove us, or wanted to drive us, like a parcel of porters or bargemen, as Mr. Marsden expressed it. But those joiners that he brought with him from Port Jackson would not allow him to do so, and they got the mastery over him entirely, and since then he is very much dissatisfied and I believe that if Mr. Marsden had not been here he would have left New Zealand before now. * He lives at Kiddee Kiddee (Kerikeri) along with Mr. F. Hall and Mr. Kemp, three joiners from Port Jackson, and two or three European labourers. I was there last week towing up a raft of timber for the use of the building. I went into Mr. Butler's house, and he and Mrs. Butler were quite in a fret, saying that they lived in a pigsty, and that everyone could get a house but them, and that nobody had been so ill off at New Zealand as they had been. I told them it was not so, for we have been much worse situated than ever they had been yet, and that they were never exposed to the natives, as we were when we came first, without a piece of level ground to build a house upon, or a bush cleared away where it was to stand, or a tree fallen to build it with, but when they came we took them all into our houses, and all their property. Mr. Butler's family and Mr. Marsden came to our house, and they lived with us nearly six months. We paid them every respect and attention possible; we even gave up our own bed to Mr. and Mrs. Butler and slept as we could, and when buildings were put up at the Kiddee Kiddee, Mr. Butler's family went into two rooms in the end of the store until a better house could be got. They are about 10 feet by 14, and 8 feet high; they are both floored, and have glazed sashes hung with hinges. He has also a detached kitchen with enclosed fowlyards, pigsty, and every other convenience.

"Mr. Butler wants a house built 40 feet long, 16 feet wide, and 20 feet high, with a verandah at the back part of it, supported with columns and enclosed with palisading, and a room of 8 feet square under each end of the verandah. The house is to be two storeys high, with a hall and a staircase in the centre of the building, a circular fanlight, and pilasters at the front door. The doors are all to be six panelled work on both sides, with double faced architraves, double hung sashes, and framed shutters, and every other part corresponding. Mr. Butler complains that he has been nearly 18 months at New Zealand and never got a house yet, but it is more than probable that it will be more than 18 months longer before the house is finished that he wishes to have, as above described.

* Marsden was in New Zealand from 12th August to 9th November, 1819, and from 27th February to 5th December, 1820.

"We have all our timber to tow with boats between 20 and 30 miles. The natives will not bring it for our mode of payment, neither will they sell us any pork scarcely. They save it all up for the shipping that gives them muskets and powder. We are apprehensive that we will have to be supplied with animal food from New South Wales.

"The most proper people that can be sent here are farmers, schoolmasters, and carpenters. The farmers ought to be fitted out with good teams and farming utensils, and all supported for the first year. This will be an expensive Mission except that we can be supported chiefly from the produce of the ground, and it cannot be done except some people be supplied with the means, and devote their whole time to the work. Schoolmasters are also very much wanted; there is no school in New Zealand, nor has there been any for the last two years. Schools are certainly the ony means that ever will spiritually improve the state of the natives, and as soon as these people land or before it, the carpenters are wanted to procure timber and build their houses. One smith is sufficient for each settlement.

"Now I have written nothing in this letter intentionally against anyone; I have merely stated the plain truth as it stands obvious to all. I hope you will be so kind as to send me the opinion of the committee to say whether it will be better for me to spend all my time in manual labour, as we all are at present, or to devote some part of it at least to the means of spiritual instruction."

On January 19th, 1822, Hall again wrote to the Secretary, giving him an account of the progress of the Mission. "I feel happy to say that we are all going on peaceably both amongst ourselves and with the natives at Rangheehoo (Rangihoua)," he wrote, "but I believe they are not so well at the Kiddee Kiddee (Kerikeri). The natives are troublesome there. Mr. Butler is gone to Port Jackson, and he has taken the greatest part of our working people away with him, corresponding with what he said formerly, using his own words, 'that he would go away and take everybody with him.' This I suppose he might have done if he had been able to have kept the command. However, he has taken James Boyle that was usefully employed in making salt for the settlements, and John Lee that Mr. Marsden sent down about six months ago to work the bullocks, and Thomas Forster that Mr. Marsden also employed as a smith at Rangheehoo, and Messrs. Bean and Fairburn's wives and families, previous to their husbands' going as soon as they have finished his dwelling house which they are at present employed on. He got some of these people's names inserted in the committee book relative to their leaving, but not by general consent. I am sorry for the joiners being taken away from the Mission, as they were a great acquisition to it, being steady workers and good men, and men of prayer. I am afraid it will be long before their places be supplied with better.

"It is the conversation of the brethren here that Mr. Kendall has been in England and carried everything before him, and has brought out cases of muskets and barrels of powder, and has distributed them among the natives without the least restraint, and continues to do so to the great injury of the Mission. * The others, all endeavouring to abide by the Society's instructions, have been frequently without a piece of animal food to use, while Mr. Kendall is buying it up with muskets and powder and selling it to the different ships in the harbour. He has just bought a boat of Captain Graham, and at the same time he has no school – he says it is for the want of supplies – nor has there been any in New Zealand for these three years and upwards. However, I do not mean to meddle with him if he sells a musket every day he rises. I merely write for information. I have seen a clause in one of your letters respecting me, alluding to the sale of muskets and powder, saying that 'whosoever did these things should be deprived of the Society's support however otherwise useful they might be.' So far as this applies to me I have not the smallest objection, provided my place were supplied with a better before I leave. I have to inform you that I am much in want of a flag to distinguish the Sabbath day. ** I have found one at my own expense ever since I came to New Zealand. I have at present a red ensign six yards by three, but it is nearly worn out and they are very dear in this country. If your Committee will have the goodness to send me one I shall feel much gratified."

A further letter to the Secretary, dated April 6th, 1822, has many comments upon the evils arising from the sale of muskets and powder and particularly upon the conduct of Kendall in this matter. "I cannot help but feel," Hall wrote, "for your keeping so close upon me in respect to our mode of barter when at the same time I have long since left off the barter of muskets and powder. I have never done anything of the kind since the brethren in general agreed to the Society's instructions upon that head. I wrote a letter and laid it before our committee, saying that I never would dispose of either muskets or powder again except the Society furnished me with them. I hope you will be convinced in time that I have never yet been an advocate for these things, nor ever pleaded in favour of them except for information. Yet notwithstanding this my next door neighbour (Kendall) continues to deal in them without hesitation, and exclusive of the numbers that he and the natives brought from England. He went on board the Minerva, Captain Bell, that touched here about a fortnight ago, and he bought three muskets and a fowling-piece and a barrel of powder one hundred pounds weight. I was present when he received them and so were many more. Mr. Marsden himself declares that he never would have believed that Mr. Kendall was

* Vide supra, p. 172, et seq.
** Vide supra, p. 63.

doing as he had done and continuing to blind the Society with his flattery and falsehoods, without he had seen it with his own eyes. If you had had the faintest idea of the real character and conduct of Mr. Kendall since he came to New Zealand, you would no more have ordained him than you would have ordained his shoeblack.

"If I were but an hour in your company I would tell you absolute facts respecting the conduct of Mr. Kendall that would make your hair lift your hat. However, I will give you a few hints if my time will admit of it. On Monday, the 3rd of June, 1815, after many infamous dealings between Walter Hall, the smith, and Mr. Kendall they at length quarrelled, and on the day just mentioned Mr. Kendall went to the smith shop and demanded admittance at a door that had been previously barred to keep out the natives, there being another entrance open at the same time at the other side of the house. Hall, hearing Mr. Kendall so violent, ran into his own house and brought out two loaded horse pistols and said he would shoot him if he forced the door open. Notwithstanding this Mr. Kendall put his hands under the bottom of the door and threw it off its hinges. The door fell in and I expected every moment to have seen Mr. Kendall shot. However Hall did not fire, but Mr. Kendall jumped in with a sharp chisel in his hand and pushed Hall backwards into a tub that stood behind him and endeavoured to push the chisel into his belly. Hall's wife being present with a young child in her arms jumped in betwixt them, and struck up Mr. Kendall's arms, and the chisel went into Hall's breast and again into his face and again into his head. Hall at the same time fired the pistol loaded with two balls. It set Mr. Kendall's raincoat on fire and grazed Hall's wife's arm a little above the elbow and they separated, and Hall was taken into his house and was confined six weeks in his room before he was able to do any work.

"And since he came home from England he took a native girl into his house and sleeps with her in preference to his own wife, publicly known to both settlements, and he has acknowledged the whole to Captain Thompson of the Active and confessed his guilt, and still persists in it. There is not a ship comes upon the coast but what knows it from the captain to the cook. Now if this is not sufficient to induce you to take off his gown, I can give you more of the same at some future times should you require it, but I am weary at present with relating such most disgraceful conduct." *

His next letter, dated February 4th, 1824, depicts the peace of the settlement after the storms that had passed over it, and shows that Marsden's disciplinary action in connection with Butler and Kendall had had a salutary effect. "We are going on in our settlement (at Rangihoua) in much peace now," he wrote. "There are only Mr. King and myself. We have a school we attend to

* Vide supra, p. 218, note 2.

every day, consisting of from 10 to 15 native boys, from 6 to 9 years of age; they are all victualled and clothed. I have been long of an opinion that the education of the native children in schools is one of the most effective means that can be used as a foundation for the Christianizing of the heathen. And after finding myself much worn down by labour, and seemingly not much good resulted from it in a religious point of view, I resolved at length, with Mr. King, to make an effort in the supporting of a school. And when Mr. Marsden came over, our proposals met with his approbation, and he promised his assistance, and likewise resolved that schools be formed at the other settlements also."

The great enterprise of this year, 1824, was the building of the Herald, a work undertaken at the suggestion of the Rev. Henry Williams and carried out by Hall, apparently somewhat reluctantly. In a letter to the Secretary, dated December 30th, 1824, he thus refers to the matter: – "You will see by my journal that my time is almost wholly occupied in labour, not that I murmur at labour, for I have never been used to anything else, but it concerns me to see so little time spent in New Zealand in what ought properly to be the work of the missionaries. There is only one missionary amongst us, and he has become a shipbuilder. * There is no one here that approves of the building of a ship except Mr. Williams. When Mr. Marsden and Mr. Williams asked my opinion respecting the probable expense of such a vessel I told them she would cost £1,000. They hooted the idea, and I am of the same opinion yet, and it is probable she may cost £500 a year every year afterwards. However, when I found they were determined to persevere I have rendered them what assistance I could. They have five carpenters at work besides other workmen as labourers. They have been about four months at work and she is now nearly timbered, almost ready for the planking. She is to be rigged as a schooner. I believe she will not exceed 54 tons burthen.

"I mentioned in a former letter the manner in which our school was conducted; it continues much in the same way yet, and the boys learn very fast. I have just been having evening worship with our natives; they sing hymns in their own language in a most interesting manner. They lead the tunes right away themselves and I join them with the bass."

"In my reflecting moments," Hall continued on February 3rd, 1825, "I am frequently at a loss to know whether I were better to have wrought less and to have spent more time amongst the natives, or to have done as I have done. However, at present I am utterly unable to do either one or the other on account of a fixed complaint in my breast. **

* The Rev. Henry Williams, the only ordained clergyman in the Church Missionary settlement at the time.
** Hall was a martyr to asthma.

"The natives at Rangheehoo are certainly much civilized, and in general well disposed towards us. Before Mr. Kendall left our settlement they used to rob Mr. King and myself without limitation or restraint, and abuse us and take every advantage of us; but afterwards a perceptible change took place in their conduct. They became quite civil and friendly with us, left off breaking our fences and robbing our gardens, and for a great while past the principal natives in the village have visited our houses in a most civil and peaceable manner, and there is scarcely a day passes but some or other of them either come or send to Mr. King's house or ours for a little tea or bread for their sick; and in such cases we always make a point of supplying them.

"I have mentioned before that I wished to be relieved on account of infirmity and ill-health, but I have lately been much worse from a cold caught by making more free with myself in respect to the work than the precarious state of my health would permit."

In view of this communication the Committee permitted Hall to return to New South Wales. He was in a very weak state, however, and on July 21st, 1825, presented a medical certificate from William Bland, surgeon, who stated that Mr. Hall, of Liverpool Street, Sydney, had been "a considerable time seriously indisposed," and was, "in consequence, at present not in a state fit to leave his house." Hall himself wrote from Sydney to the Secretary as follows on August 22nd, 1825, regarding the state of his health and his general reasons for leaving New Zealand: – "I am glad the Committee took into consideration the impaired state of my health. If they have received my late letters and the quarterly reports from New Zealand they will see the necessity for my leaving at the time I did – the very weak state in which I was and the cold wet winter season just coming on, and having no medical advice, so that humanly speaking it must have gone very hard with me if I had survived it at all. But not only so, but no family can remain at New Zealand in any kind of place where there is not a man in the house to protect it, not merely for what he might do, but the idea of an able man being about the premises has great influence upon the minds of the natives. They always take advantage of the weak ones, which shows the necessity for all those who go to teach the heathen to carry some authority and influence in their personal conduct, which ought to be acquired by a steady, orderly, masterly deportment in themselves. I am well convinced if they do not possess such a qualification they are much more liable to be insulted and imposed upon. Some persons are so quiet and timid that they will stand until the natives snatch their tools out of their hands and their hats off their heads, but such persons will be of little service in the instruction of the New Zealanders, by either example or precept."

Hall's health failed to improve. By April, 1826, Marsden reported that he was residing at the Seminary at Parramatta, where he gave instruction to such Maoris as visited New South Wales. * The next letter in the Hall correspondence, dated December 9th, 1829, and written at Black Town, New South Wales, shows that his health had not improved in the interval and that he still found himself entirely unfit for any work except Sunday duty undertaken as a lay preacher.

"I continue to be sorely afflicted with asthma," he wrote, "yet I have the Sabbath duty to perform as Catechist at two chapels every Sunday, for which service I am allowed 10s. per week. One of them is eight miles from where we live, which causes me to keep a horse and an old gig to convey me, and I am frequently obliged to stop in the course of the service and sit down to cough all but suffocated. I enjoyed good health at New Zealand for ten years and wrought very hard; but now I am not able to earn sixpence, and frequently not able to work at all.

"This country is notorious for murders and robberies; it is dangerous to travel upon the roads. People are stopped, robbed, and perhaps shot if any resistance is made, or any attempt to escape, and most frequently about the middle of the day. Rev. Mr. Marsden was stopped in his curricle and robbed of his money, and his house was broken into a few days ago in the night, and property taken out of it. I was also stopped upon the road by two armed men; they took what money I had and my watch, and stripped me of my clothing to the shirt.

"I have hitherto taught the New Zealand natives that have come occasionally to this Colony. I have had four, and taught some of them to read and write well.

"Rev. Mr. Marsden said he would write to your Committee to know if they would be graciously pleased to allow me a small yearly compensation on account of my ill-health and for such service. This was two years ago and I have never heard anything of it since.

"Mr. Marsden will do nothing without your Committee's positive instructions first. However, be this as it may, if your Committee will be pleased to send me out a little cloth or clothing for myself and family I shall be quite satisfied and remember it with gratitude."

On July 15th, 1831, he again wrote from Black Town, New South Wales, to the Secretary, to inform him that in spite of ill-health he continued his duties as Catechist, attending at two stations seven miles apart, where government gangs were making roads. "I am frequently obliged," he wrote, "to sit down in the course of the service under a violent paroxysm of asthma. I have two sons that always accompany me in these duties; one of them is

* Cf. The Letters and Journals of Samuel Marsden, p. 445.

twelve years of age; he answers as clerk and leads the singing, for which services I receive £26 per annum. My daughter teaches a small school of five or six boarders. We have bought a farm and are endeavouring to improve it, and my wife manages the duties of the whole."

The final note, dated October 28th, 1832, reads: – "My health continues to be very bad and requires much faith and fortitude, but when the relief cometh, it will be a Tree of Life."

87 The sneer is an echo of the attack made upon Marsden by Governor Macquarie's secretary, John Thomas Campbell, who on January 4th, 1817, wrote and published in the Sydney Gazette a letter denouncing Marsden in libellous terms. In December, 1817, Marsden secured a verdict against his assailant, with £200 damages, on the charge of malicious libel. – Cf. The Letters and Journals of Samuel Marsden, pp. 48-9.

CHAPTER XII. JOHN KING'S JOURNAL, 1819-33.

CHAPTER XII

JOHN KING'S JOURNAL, 1819-33.

IN John King's journal are fully described the events of the first missionary journey to the Hokianga River, which he undertook with Kendall in 1819.

"1819. June 29th. – Mr. Kendall and I with sixteen natives set out for Shokiangha (Hokianga). We went to the Kidhi Kidhi (Kerikeri) in Shunghi's (Hongi) canoe. Walked until nine at night and rested under a large tree by a woodside. Supped, sang an hymn, read a portion of the Gospel, prayed, and went to rest.

"June 30th. – At break of day the natives made ready the food. After breakfast we offered up our praises to God for all His mercies and pursued our journey. In the evening we arrived at Matanghgi's (Matangi) place; here were a few natives that welcomed us to their dwelling and directed us to a hut where we could stay all night. They made a good fire; we had supper, and after a long conversation offered up our evening sacrifice of prayer and praise and went to rest.

"July 1st. – At break of day we breakfasted and offered up our morning thanks to God. Here were a number of natives, and they were well pleased to hear Mr. Kendall read a prayer and the Ten Commandments over to them in their own tongue. We soon arrived at Moodinai's (Muriwai) place; here were a great many chiefs met together to welcome us to their village. Stayed until evening. Moodinai lent us two canoes. Left at sundown. It was moonlight and pleasant.

"July 2nd. – We arrived at a large village about three o'clock. This morning the natives led us up to a house. We laid down until break of day; then we arose and went a short distance to a place where a great many natives were assembled. The day was spent in conversation. They requested us to stay until Sunday that they might see and hear our Sabbath.

"July 3rd. – After breakfast, etc., the chiefs made us a present of sweet potatoes. We bought a few mats and lines off them. This was much better than making presents.

"July 4th, Sunday. – After morning duties the flag was hoisted * and the Church service read, and Mr. Kendall performed service in the native tongue. The natives behaved very well. In the evening conversed with the natives out of the Catechism, asking them questions, reading the prayers over to them, etc. It was a pleasant Sabbath, and profitable to me and I hope to all of us.

* Vide supra, p. 63.

"July 5th. – Left this place; went about four miles further to a village by the river side about four miles from the mouth of the river. Here we were received with great ceremony. Here was a house made ready for us; about a hundred natives came with us.

"July 6th. – After the duties of the morning, Mr. Kendall and I with a few of our natives went up to a large village upon a large high hill. He read the Ten Commandments over to a great number of natives; closed in prayer. The natives paid great attention and respect, and truly it appeared to me a solemn season.

"July 7th. – Left Moena's (Te Morenga) place and came back to Nidinaki (Whirinaki); washed and shaved; performed Divine service in the native tongue, supped, and went to rest.

"July 8th. – Left Nidinaki; came to a large village.

"July 9th. – Stayed all night. At high water bid our friends farewell, got into the canoe and reached the Naiti (Te Whaiti), a village by the riverside, about three o'clock in the afternoon. Supped, offered up our thanks to God, and went to rest.

"July 10th. – Left the Naiti and arrived at Moodinai's (Muriwai) place. The natives requested us to stay until to-morrow and perform Divine service as we had done at Nidinaki.

"July 11th, Sunday. – After breakfast Mr. Kendall read the morning service, etc. Patuaonei (Patuone) came and invited us to his place. It was about a Sabbath day's journey, so we left Oraka, Moodinai's place, and arrived at Patuaonei's place. He gave us and our natives three pigs and a mess of sweet potatoes. A very wet evening. He turned his wife and child out of his house to let us sleep in it.

"July 12th. – A wet morning. We sang hymns at his request, and conversed on religion.

"July 13th. – A fine morning but soon proved a wet day; left this place, walked to the riverside, got a canoe, pulled up the river as far as possible, went on shore, walked through the wood, halted in the evening – was very wet – changed our clothing, supped, etc., went to rest under a roof alongside a good fire.

"July 14th. – Early in the morning left and arrived at the Kidhi Kidhi (Kerikeri) in the evening. Tenana (Tinana) entertained us in the best manner he could.

"July 15th. – Left at high water, arrived at Tepoona (Te Puna) about one o'clock, found our families well, and had reason to be thankful for all God's favours to us and our families.

"July 16th. – Entertained Patuaonei who accompanied us to our home, and had some profitable discourses with him; paid him an axe for his pet pig. Paid him for two little roosters he gave to Mrs. King; he was well pleased.

"July 17th. – The natives returned that came with us from Shokiangha (Hokianga).

THE BAY OF ISLANDS AND HOKIANGA RIVER.
N. G. BUCHANAN.
SCALE: 14 MILES TO 1 IN. (APPROX.)

"1822. August 1st. – Had some conversation with a party of natives concerning Jehovah, His works and ways; advised them to consider these things and turn from their evil ways, but they said 'New Zealand men will not leave off fighting, though your words are good.'

"August 2nd. – Doodeenga (Te Huringa) was buried. I am told the spirit hovers about the body and place of the deceased until the third day, when the priest prays and directs the spirit to the reinga, a place at the North Cape where the natives say the spirits go to and descend. They suppose that after death they are in a similar state as when in sleep and in dreams in this life, or that they possess after death what they have dreamed of. Many of them are very ignorant in respect of these things. If Doodeenga had had a slave it would have been slain close by his corpse as a sacrifice and remained there; it would not have been eaten. The third day the funeral is performed. The corpse is wrapped up in mats; some are raised upon an old canoe prepared for the purpose, others are put in a tree, and many laid on the ground, there to remain for a few months as the relations think proper. The chiefs, etc., are raised up, the poorer laid on the ground.

"August 15th. – When an husband dies the widow laments and lives in a small house called the waretaua (Whare-taua), * making mats to wrap the corpse in when taken up again. She must not wet her fingers with her spittle while making the mat, called watu-tangi-knitting – crying (Whatu-tangi); the mat is called kakaho-wroimate, mat (of) tears, or bed-wet-with-tears-while-making (Kakahu-roimata), ** a mat of sorrow; a widow of Rangeehoo (Rangihoua) made two for her departed husband and one for herself. When the corpse was taken up and dressed in the two mats and taken to its last place, then she was free from the death and burial service. Twelve or more months should pass over, or a time sufficient to decay the flesh, before the widow accepts of another husband. If not, they are in danger of being beat and plundered, which is often the case. The wife hangs herself at the death of her husband, so the husband hangs himself at the death of his wife, but this occurs very seldom, though it is held as a very good thing thus to show their love to the deceased, to an husband, to a father or mother, brother, etc. Young people as well as older often hang themselves up on very frivolous occasions, as vexation, etc., but are in general cut down before they are dead. ***

* Whare-taua is still used as a term indicating that a person or family is observing a state of mourning. – George Graham.
** A kakahu-roimata is actually a woven garment. The fibre (muka) was prepared from a special flax grove (pa-karakehe) grown for such purposes, therefore tapu. – George Graham.
*** This is known as an act of Whaka-momori (desperation) and still occurs occasionally. – George Graham.

"The nearest relations bury their dead; the brother or cousin of the deceased in general takes the widow to wife. *

"The taneewha (taniwha) ** whom the natives say upsets their canoes and drowns them, at other times takes them out of the canoe bodily, drowns, and eats them; the canoe that was upset when coming from war, some of the people drowned, they ascribe to their taking some old thatch from a house which was tapu or sacred into their canoe to sit upon. The taneewha or one of the sea-gods was angry, upset the canoe, etc. The other canoe in company had taken no thatch into it, and so weathered the storm unhurt, though it was a smaller one.

"When an accident befalls them, they in general ascribe it to some fault of their own respecting their departed friends, whom they call atua – those who die on shore, or the gods of the land. Those who are drowned, their spirits are called taneewha (taniwha) or atua, or gods of the sea, of the water, etc. The departed spirits are all the gods they know of as far as I can learn. When a great chief dieth he becometh a great god.

"August 24th. – Taking a little medicine up to Makoo (Maku) I went the wrong road to his house, so he could not take it and I was obliged to go back and fetch some fresh and go the right way to the house. Their house was joining a house where there had been a corpse, and no food must come that way. I had gone that way many times before, but then had neither food nor medicine for anyone to take, so had not been taught the place was sacred. They suppose that if any food is taken near or into the sphere of the dead, the spirit, or atua, will affect the food and the food will kill the person who eats it.

"1823. May 3rd. – The Rev. J. Butler came and informed us of the wreck of the American schooner Cossack at Shokeehanga (Hokianga) River *** A native told me that the chief mate of the schooner previous to the wreck had struck the taboo'd stone at the mouth of the harbour; the natives then told him his vessel would be lost. He said, 'No, no, New Zealand god could do nothing.' They told him that Mr. Marsden, Mr. Kendall, and Mr. King, who were priests, had been at the stone, but their conduct was quite different to his. When they understood the stone was taboo'd they let it abide. **** As the vessel was going out, the wind failed her, and the heavy rolls in from the sea sent her on the rocks and broke her to pieces. The natives behaved well to the captain and crew, and conducted them across country to the Kiddee Kiddee (Kerikeri). The native told me that the atua or

* This marrying of widow (pouaru) to brother-in-law (autane) is still the custom. – George Graham.
** Rua-mano was the sea deity. He took the form of a mako (tiger shark).
*** Cf. The Letters and Journals of Samuel Marsden, pp. 359-361.
**** This rock Puraho is said to be the petrified baler of Kupe's canoe. – George Graham.

god called taneewha has killed thousands of New Zealand men, and he is much pleased that the taneewha serves the white people no better than he does them.

"1824. February 11th. – Prayed and sang an hymn and instructed a few natives at Kaihiki. The men had their war instruments ready to go to join Shongi (Hongi), to proceed to the Waimate. *

"February 29th, Sunday. – Catechised a few children at Rangihu (Rangihoua). The old grandfather was sitting by and listened with great attention and was much pleased in encouraging his mokapunas (mokopuna) ** to pay attention to instruction.

"March 2nd. – All the schoolboys went to Rangihu to sleep, being alarmed at the report of a large party of natives coming to fight.

"March 3rd. – Catechised 20 boys and girls at Rangihu. About 10 men and women listened with attention.

"March 7th, Sabbath. – Catechised 10 children at Rangihu; the old people begged worldly things, which is often the case.

"March 14th, Sunday. – Catechised a few children at Rangihu who behaved rudely; the men and women were wild indeed.

"March 15th. – The schoolboys are assisting their parents to dig the sweet potatoes up; they have a very poor crop on account of having so little rain. It has been the driest season we have had in New Zealand.

"March 31st. – Twenty-seven, young and old, attended instruction at Rangihu. One man came at the time and made so much noise and so many wicked remarks that the people could not hear and I was obliged to leave off. Went to Kaihiki. The people were busy digging up their sweet potatoes; had some conversation on the improper conduct of a young man the last time I was there.

"April 18th. – Easter Sunday. Catechised a few children at Rangihu in the afternoon.

"April 19th. – Went to Kiddee Kiddee (Kerikeri); attended Divine service performed by the Rev. H. Williams in the new chapel opened on this day.

"April 20th. – Returned to Rangihu; here was a large party of natives waiting for Shongi (Hongi) to proceed towards North Cape to visit their friends, etc.

"April 21st. – Shongi and his party arrived; they all appeared quiet and peaceable on the beach. I went to Kaihiki; about 30 young and old assembled together and behaved much as usual. When I returned home the natives were breaking the windows of the schoolhouse and the windows of the house that Mr. Kendall's family lived in. They broke the boards and tore them off and entered the houses, broke the locks and bolts off the outside and

* Vide supra, p. 135.

** Mokopuna – grandchild.

inside doors, and were doing much mischief. They had been in Mr. Hall's yard and stolen several things, he being not at home. I went on the beach to Shongi to acquaint him how bad his people were behaving. He went with me immediately to the houses. As soon as the natives saw us coming most of them ran away. However, Shongi caught one and gave him a good beating. I went and nailed the windows and doors up, etc., but not long after they were broken open again. Shongi went again, the natives ran away and I nailed the boards up again.

"April 22nd. – Shongi and Te Koki had some dispute about using the white people so bad; Shongi's people said it was Koki's that broke the windows and Te Koki's people said it was Shongi's. On this account Te Koki and his people went back home, and Shongi proceeded to Poroa's place near the North Cape.

"May 14th. – Shongi and his party returned from North Cape.

"May 20th. – Visited the natives at Rangihu and at Kaihiki as usual. About thirty young and old collected together; some of them had just returned from war and had so much to relate that they could but pay little attention to better things. Most of the little seed we are enabled to sow appears at present to be lost among thorns, and on stony ground, and on the wayside.

"June 21st. – During the past week Epai (Pae) killed her female slave for stealing, and a chief killed a boy for running away from his master.

"August 5th. – During the night a young chief dreamt he had killed all the people in one house and made the fire and cooked them in the shangi (hangi) or oven. While he was taking them out a man's head appeared and grinned at him and fastened on his back, and bit him between his shoulders. He looked over his shoulder at the head and it spoke to him and said, 'ko wangadudu au' (Ko whangaruru au); this is the name of his eldest brother who died some time ago. With this he awoke and found it was a dream, but said his back was very sore from the bite. He was much alarmed and in great agitation. When his niece and wife awoke they related to him their dreams which were similar to his own, which increased his terror.

"August 8th. – He went and shot one of his brother's wives for adultery, and the man; they were both slaves.

"September 10th. – A chief's wife killed a large fine woman slave because her husband had cast her off for a season to live with another of his wives; this revenge upon the slave who had done nothing to her, neither did she live near them, is shocking. This chief's wife has, I am told, been pregnant twice, and she has killed the children before they came forth. She is angry with her husband for taking so many wives.

"At Rangihu 13 natives, at Patunuhi 16, at Karekaroa 22, and at Kaihiki 30, attended to instruction. One native said we

bury our dead in the ground and take them up no more. I told him not to pray to the corpse, for it could not hear, see, smell, nor walk, but he must pray to Jehovah. He said the body could not hear but the spirit came and whistled to them. Their praying to the corpse is much like people praying to images. They pray to the corpse with reference to the spirit departed. They are often guided by dreams, imaginations, and omens, but are in uncertainties and in great perplexities about these things and are totally ignorant of the spring of life, or the source of good and evil.

"September 18th. – Captains Brind, Lock, Palmer, and Sitwell came on shore and informed me that they had just returned from taking Tooai's (Tuhi) corpse on shore at Paroa, as he died on board the Mary * Captain Lock, he hearing that Tooai was very ill on shore and nothing but fern-root to eat and water to drink, sent his boat to fetch him on board, that his doctor might render him any needful assistance, and likewise to supply him with food and bedding, etc. This is what they related to me. I am also informed that one slave has been killed on account of Tooai's sickness and that several more will be killed on account of his death, which is often the case at New Zealand.

"October 26th. – Went to see E Tu (Tu) who is very ill, not likely to live. We were informed that when she was at Paroa's place near the North Cape nine months ago on a visit, her food was cooked in a shangi (hangi) or oven where a little girl about 17 years of age had been baked, who was near of kin to E Tu. Of course this shangi was taboo'd though she knew not of it then.

"The priestess has taken a stone, a piece of glass bottle, and a bone out of her side, and tells her that she will not live long; and these things taken out of her side are also said to be from Paroa's place, and out of that very shangi, or oven, her food was baked in when she was there nine months ago.

"December 1st. – Visited the natives at the village. Went to Oneroa; the chief was good natured; we had some conversation about heaven and hell, and the soul and body, repeated the Ten Commandments over and told them these were what we are to judge by between good and evil, but to eat taboo'd food or in taboo'd places I did not understand to be sin.

"I constantly attend the school twice in a day, from six o'clock in the morning to eight, and from four to six in the afternoon. I begin with prayer with them, then set them their lessons and spelling, then ask them questions or teach them to repeat lessons which I have made for that purpose, concerning God, the Creation, the fall of man, the law of God, the birth of Christ, His death, regeneration, and such like things which I am able to teach them. When they have learnt a prayer, hymn, or any other like thing such as the Ten Commandments, the Apostles' Creed, etc.,

* Cf. The Letters and Journals of Samuel Marsden, p. 14511.

they seldom forget them. After this I sing an hymn and close in prayer. Although they do not attend so regular as could be wished, and their parents are occasionally taking them away to take excursions into the country, etc., nevertheless they are improving in knowledge, and I doubt not but that steady perseverance in well doing will with the blessing of God surmount every difficulty and remove every obstacle out of the way.

"The work is slow but it is gaining ground; the natives are looking to us to be benefitted in body and soul. When I contrast the difference between the behaviour of the natives of this place during the last year with former times I am filled with wonder and thankfulness. Formerly they were threatening our lives, stealing, and treating us with contempt and scorn. For the past year they have been peaceable and quiet and have not robbed us as formerly."

John King, the survivor of the little company who reached New Zealand with Marsden in 1814, died on May 6th, 1854, aged 67, at the Bay of Islands where he had laboured with such devotion for forty years. In a letter addressed to the Secretary of the Society from Te Puna, the Bay of Islands, on May 10th, 1852, he informed him of the death of his wife, and at the same time gave some account of the change which had been effected at the Bay of Islands during his long residence there. "After engaging with the Church Missionary Society in 1808," he wrote, "and with others commencing a Mission in the Bay of Islands in the beginning of December, 1814, and spending nearly thirty-seven years in the work, I have now the sorrowful and painful duty to inform you that Mrs. Hannah King, my beloved wife, departed this life on November 27th, 1851, aged 60. The natives dug her grave where she had requested it to be, alongside the graves of our two sons who died when they were between three and four years of age, * and a daughter in infancy. They bore her corpse thither and behaved remarkably kind, and were very attentive to every direction given; the sorrows manifested by them and their prompt attention showed how much they respected her and lamented their loss. Josiah Pratt Waikato and his wife and other chiefs and natives were present. The Archdeacon Henry Williams read the burial service. Mr. Clarke, Mr. and Mrs. Kemp and their eldest daughter with other Europeans were here on the mournful occasion.

"She was not a talker but a doer of the word, sensible that all her duties were imperfect and could not merit Divine favour, but rested her soul on the merits of Christ as her only hope for salvation. The same keen sensibility and Christian fortitude, and calm reliance on the promises and faithfulness of God in Christ, continued with her unto the end, which had supported her under a full share of trouble and dangers during thirty-seven years of toil and labour. She has been to me a faithful friend and a willing helper in the work, and a comfort and a support to her family.

* Vide supra, p. 142.

"The sick and afflicted, the wounded and lame, shared in her sympathy. She visited them at their villages, dressed their wounds, administered medicine, and often proved useful among the natives and Europeans too. The natives frequently came to her for instruction on various subjects, and she felt a pleasure and well rewarded whenever she had been the means of reconciling parties, or removing prejudice, or in any way administered to their spiritual or temporal good. In the midst of danger she was calm, and exercised much patience and forbearance towards them even in very trying and dangerous circumstances. She steadily reproved vice, stated the truth, and abided by the consequences.

"The Gospel is accomplishing the things whereto it was sent; no doubt but many souls have been gathered into Christ's fold. When I arrived here they had no book, no letter nor Sabbath, and were without hope and without God in the world; spent much time in barbarous war, and had massacred many Europeans. After we sat down among them they carried on destructive wars to the east, west, north, and south. We knew not their language, customs, and manners, had no interpreter, were months without seeing a vessel; but few vessels came near us for years, being afraid. Here was no settlement to run to in time of danger, no ship to fly to, no escape. Now it may be said, what hath God wrought? The Testament and Prayer Book are translated; thousands can read and do join in the public worship of the Sabbath throughout the island. War is kept down, most of the slaves are liberated who had been taken in war, many ships visit the ports, large towns are established by Europeans, the country is filled with European property. The natives have horses, cows, sheep, ploughs, carts and drays, wheat and mills, boats and vessels. Much more might be mentioned. I saw the small beginning, and have been spared to see and to know the wonderful change. To our God be all the praise and glory."

[Appendices]

APPENDIX A.

THE REV. THOMAS KENDALL, HONGI, AND WAIKATO

Oil Painting by James Barry, 1820

The reproduction of this contemporary picture as the frontispiece of Marsden's Lieutenants is due to Mr. Horace Fildes of Wellington, who informed the Editor of its presence in New Zealand. Mr. Fildes has supplied the following information regarding it.

"When Captain T. E. Donne, C.M.G., Secretary of New Zealand Tourist Department, visited London in 1905 in connection with the New Zealand International Exhibition of 1906-7, he visited the headquarters of the Church Missionary Society, Salisbury Square. Here he saw the group oil painting of the Rev. Thos. Kendall, the chief Hongi Hika, and the chief Waikato, which had been painted during their stay in England in 1820 by James Barry, the artist who, two years before, had painted the single portraits of the young chiefs Tuhi and Titore. It is strange that the work of this artist is not mentioned in the Church Missionary Register. In the course of a conversation with the Secretary of the Society, Captain Donne learned that the group portrait had long been out of favour with the Missionary Society because of the Society's dismissal of Mr. Kendall in 1823. He was then attracted with the idea of obtaining possession of it for New Zealand, and the Society finally decided in November, 1906, to present to the New Zealand Government not only the group portrait, but also those of Tuhi and Titore, stipulating they should be exhibited in a Government public office.

"The three paintings were to be seen for several years on the walls of the public office of the New Zealand Tourist Department, but the location of the department changed many times. The large group painting disappeared from public view, and about ten years ago the portraits of Tuhi and Titore were deposited in the Alexander Turnbull Library, Wellington, and are to be seen there.

"Some two years ago, as it was being advised in official publications that the group portrait was still in London, the writer made inquiries which resulted in its being located in the office of the General Manager of the Department of Industries and Commerce, Tourist, and Publicity, Wellington."

Mr. H. D. Skinner adds the following notes, for parts of which he is indebted to Mr. Leslie G. Kelly and Dr. Peter Buck: – Hongi and Waikato are both armed with the mere pounamu, in each case thrust into a belt. Hongi has, in addition, a hani or two-handed, sharp-edged club. [This is the Nga-Puhi name; by other Maori tribes it is called taiaha.] Its lower end is carved as a Janus head with protruded tongue, above which is a circlet of white dog's hair. The weapon is of more than usual length, and its shaft has been rendered too slenderly by the artist. The appropriate length is stated to have been the owner's height. Both warriors wear the hei-tiki, a practice which is shown by a number of early portraits to be appropriate. Each chief wears on his head three white feathers, presumably of the albatross, ornamented at the base by a tiny bunch of scarlet kaka feathers. Each wears a kilt of finely, dressed flax with taniko border, Waikato's being unusually intricate. Their cloaks are whakatipu (rain cloaks), that of Hongi being unusual in two respects – no tie across the chest is shown, and the colouring of the mat is red. That dressed flax was sometimes reddened with kokowai is known, but there is no record of its use for a complete mat. Dr. Buck adds that he is sure that a whakatipu was never dyed red, even in part, much less the whole of the tags as well as the fibre foundation. Nor was red ochre used. The only other possibility is that the cloak was made with red kaka feathers. If this were so, the fair area of the inner surface which is showing would be white – if the artist stuck to the truth. Dr. Buck believes that the artist has used red for purely artist [reasons?]"

APPENDIX B

EXPENSES OF THE BRIG ACTIVE.

"An account of expenses of the brig Active from February 25th to November 1st, 1814, together with all the different necessaries for forming the settlement at New Zealand: –

FIRST VOYAGE | £. s. d.
Salt provisions, etc., for the passage .... | 91 12 11
Captain Brooks, for muskets, etc.... | 35 8 0
Spirits for ship's company and passengers.... | 35 4 0
Fresh meat at Sydney.... | 20 13 6
Bread at Sydney .... | 723
Biscuit, 9 cwt.... | 27 0 0
Spun Yarn .... | 2 13 9
Rope, 5 coils .... | 15 12 0
Tar, i cask .... | 10 0 0
Dama, 50 lbs.... | 2 10 0
Log line .... | 0 10 0
Rice, 1 bag .... | 1 1 0
Flour, 2 cwt.... | 500
Sugar, 24olbs.... | 580
Sundry articles for use of the vessel.... | 19 8 7 1/2
Canvas, 3 bolts .... | 21 0 0
Boat .... | 16 0 0
Master's wages, 7 months .... | 112 0 0
Mate's wages, 6 months 5 days .... | 60 18 9 3/4
11 seamen's wages, 6 months 5 days .... | 229 14 9
Expenses at the Derwent .... | 222 10 8
Canvas, 40 bolts .... | 70 0 0
Twine, 4olbs.... | 400
Tea, 1 chest .... | 16 0 0
Vessel's clearance of pilotage.... | 19 17 6
| £1,051 5 9 1/4

SECOND VOYAGE | £. s. d.
Master's wages to November 1st .... | 23 5 0
Sundry payments to riggers, labourers, etc. .... | 62 15 0 1/2
Bread at Sydney .... | 5 17 0
Meat at Sydney .... | 33 2 6
Canvas and twine .... | 20 6 0
Wheat, 91 bushels.... | 41 0 0
Rice, 1,920lbs.... | 12 0 0
Biscuit.... | 50 0 0
Salt pork, 13 cwt.... | 32 10 0
Sheep, 8 .... | 12 0 0
Spirits, 10 gallons .... | 10 0 0
Teneriffe Wine, 40 gallons .... | 20 0 0
Port and Sherry, 5 dozen .... | 17 10 0
Salt for use of the settlement .... | 20 0 0
Iron hoops, 4 cwt.... | 10 0 0
Nails, 1 cask .... | 10 0 0
Shovels, 12 .... | 1 10 0
Fish-hooks.... | 1 16 0
Plane irons, 8 dozen .... | 4 16 0
Scissors, 6 dozen pairs .... | 2 13 0
Carried forward.... | £391 0 6 1/2

£. s. d.

Brought forward....
391 0 6 1/2

Coals, 2 tons....
500

Underwood for sundry articles ....
40 2 0

Cast steel, 1/4 cwt....
440

Rope, etc....
28 15 10

Coffee, 250 lbs....
8 6 8

Sugar, 224 lbs....
6 10 8

Prints, 67 1/2 pieces ....
18 11 3

King's stores for sundries ....
25 6 9

Paint and oil....
10 15 0

Smith's oil ....
160

Hall, William, for sundries for cabin use ....
2 19 5

Cooperage ....
4 14 0

Sugar, 254lbs....
7 9 4

Muskets, 4; swords, 2 ....
60 0

Rope and junk....
766

Tea for cabin use ....
316

Lamp cotton and 2 ps. nankeen ....
1 11 6

A mill ....
2 15 0

Mr. Kendall for sundries ....
60 15 3

Mr. Hall for sundries ....
62 19 2

1 horse and 2 mares ....
80 0 0

Corn and hay for horses and cattle....
10 0 0

Water casks, 3 tons ....
15 0 0

Saddle and bridle ....
500

Boards, etc., for settlers' berths and stall for cattle ....
500

Mr. Palmer, 1 year's rent for Mrs. Kendall ....
20 0 0

Mr. Hall's claims for sundry expenses at ports ....
28 0 0

Blacksmith, 6 months' wages, November 1st to May 1st, 1815 ....
25 0 0

Sawyers, 3 months 25days at £8 16s. per month ....
33 0 0

Ship's clearance and pilotage....
14 19 0

Paid to New Zealanders on account of 170 baskets
of potatoes and 5 hogs taken at North Cape,
and 40 baskets of potatoes taken
at the Bay of Islands by the whalers....
10 0 0

£965 9 4 1/2

"Articles sent on third voyage for use of the settlement: –

| £. s. d.
Wheat, 80 bushels .... | 42 8 0
Bags for wheat, 40 .... | 1 13 4
Soap, 7olbs.... | 1 16 8
Nails, 500 cwt.... | 21 19 3
Sugar, 217 lbs.... | 13 11 3
Carpenters' tools .... | 22 0 9
Iron, 1,1081bs.... | 27 14 0
Steel, 50 lbs.... | 3 15 0
Window glass, 100ft.... | 10 0 0
| £144 18 3

"The wages of the master and mate of the Active will appear high, but they are the same that are commonly paid out of this port. The number of men also were greater than will be necessary in future, as I wished in the first instance to guard against the vessel being taken should any circumstances have taken place at the Bay of Islands which had not reached this Colony.

(Signed)"SAMUEL MARSDEN."

APPENDIX C.

A CONTEMPORARY FRENCH ACCOUNT OF HONGI

Parmi les chefs de la baie des Iles, Shongui (Hongi) s'etait eleve au premier rang par sa reputation de bravoure et ses succes dans les combats, par son influence sur ses compatriotes et par ses possessions considerables. La plupart des chefs du cao Nord et de la baie Shouraki (Hauraki), qui avaient ose lui tenir tete, avaient paye cher leur temeriti, et plusieurs tribus avaient ete completement exterminees par les guerriers de cet heureux rangatira. Seul, sur la cote occidentale, Moudi-Panga (Te Murupaenga), chef de Kai-Para, avait pu lui resister avec succes, et quelquefois il avait humilie l'orgueil de Shongui. Dans une affaire sanglante qui avait eu lieu peu de temps avant le desastre du Boyd, en 1808, Shongui fut blesse, deux de ses freres perirent ainsi que la plupart des officiers et des guerriers, et le reste de 1'armee ne put trouver son salut que dans la fuite.

Long-temps apres cette affaire, les chefs de la baie des Iles reunirent leurs forces et marcherent de nouveau contre Moudi-Panga, pleins de confiance en leurs armes a feu. Mais, par un stratageme habile, Moudi-Panga rendit presque nul l'effet de ces armes, et tomba sur ses ennemis qu'il tailla en pieces. De pres de mille hommes qui etaient partis pour cette expedition de la baie des Iles, il n'en echappa qu'une quinzaine, le reste ayant ete massacre ou fait prisonnier. Il parait que Shongui ne se trouva point a ce funeste combat.

Malgre ses defaites, Shongui ne renonca point a l'espoir de tirer une vengeance eclatante de Moudi-Panga, et il s'occupa sans relache a augmenter le nombre des armes a feu dont sa tribu etait deja pourvue. Ce motif l'engagea a se maintenir constamment en bonne intelligence avec les capitaines des navires baleiniers qui venaient mouiller a la baie des Iles. Ce fut encore le meme motif qui le determina a accueillir favorablement les missionnaires sur son territoire, pour reparer et tenir toujours en etat ses armes a feu, car il etait du reste parfaitement indifferent aux avantages de la civilisation, et il se moquait des exhortations religieuses de ses hotes.

Pour arriver plus promptement a ses fins, Shongui jugea qu'un voyage en Angleterre lui serait fort utile. En consequence, au mois de mars 1820, malgre les representations des es parents et de tous les hommes de son peuple, et avec un courage bien remarquable dans un sauvage, Shongui s'embarqua avec Wai-Kato, l'un de ses guerriers, et M. Kendall, sur le New-Zealander pour se rendre en Angleterre. Il voulait, disait-il, visiter le roi Georges, mais dans le fond son unique but etait de se procurer des fusils et de la poudre. Shongui arriva a Londres dans le mois d'aout suivant: le climat de l'Angleterre eprouva cruellement sa sante; cependant il se retablit, et le 15 decembre de la meme annee il se rembarqua sur le Speke pour s'en retourner chez lui. Durant son sejour a Londres, il fut presente au roi: M. Kendall m'a assure qu'en cette occasion Shongui ne parut nullement ebloui de tout le faste qui l'environnait; il conserva devant le puissant souverain de l'Angleterre la meme dignite, le meme sang-froid que devant ses compatriotes. Le roi Georges lui fit de riches presens, mais il ne fut vraiment sensible qu'aux armes, a la cuirasse et a l'uniforme qui en faisaient partie. On assure meme qu'a son arrivee a Port-Jackson il echangea contre des fusils et de la poudre tous les autres objets de prix qu'il avait recus du roi et des diverses personnes auxquelles il avait ete presente.

Pendant son absence, les missionnaires avaient eu quelquefois a souffrir de l'esprit turbulent et de l'avidite des sauvages; cependant leurs propriety avaient ete generalement respectees. Plusieurs naturels avaient consenti a

leur preter leurs services moyennant une mince retribution; leurs cultures avaient pris un developpement considerable, et toutes les productions d'Europe avaient reussi a merveille sur ce sol vierge et fecond. En un mot, les etablissemens de la mission donnaient les plus flatteuses esperances.

Au retour de Shongui a la baie des Iles, qui eut lieu le 11 juillet 1821, tout changea rapidement de face. Ce chef, irrite de voir que les missionnaires persistaient dans leur refus de lui vendre de la poudre et des armes a feu, defendit a ses sujets de travailler pour les colons a moins d'etre payes en objets de cette espece ou en argent pour en acheter; en outre il affecta de traiter ces estrangers avec plus de rigueur et meme de dedain qu'il ne l'avait fait auparavant. Il en resulta pour les colons une foule de desagremens et de persecutions. Cependant Shongui sentit qu'il y aurait de l'imprudence et peu de politique de sa part a les forcer de quitter son territoire, et il finit par tenir une sorte de conduite mixte a l'egard des missionnaires, c'est-a-dire par les tolerer et meme les proteger jusqu'a un certain point contre les violences de ses sujets, sans toutefois leur accorder aucune sorte d'influence ni d'autorite positive. Il aimait leur the, leur cafe, leur cuisine, et leur faisait souvent l'honneur d'etre leur convive.

Du reste il reprit avec ardeur ses anciens projets de conquete. Au mois de septembre, 1821, il partit de la bah des Iles a la tete d'une armee de trois mille combattans dont une centaine etaient munis de fusils. Jamais armement aussi formidable n'avait paru sur ces rives eloignees. Les malheureux habitans de la baie Shouraki contre lesquels il se dirigea furent saccages et perdirent beaucoup de monde. Plus de mille guerriers furent tues et trois cents manges sur le champ de bataille; de ce nombre fut le brave et genereux Inaki, l'un de leurs principaux chefs. Plus de deux mille prisonniers tomberent au pouvoir des peuples du Nord. Shongui, tout en remportant la victoire, eprouva de nombreuses pertes; entre autres il eut a regretter son gendre Tete et le jeune Pou, frere de ce chef.

Des le mois de fevrier suivant, Shongui se remit en campagne et recommenca les hostilities contre les peuplades de la baie Shouraki. Deux de ses pirogues tomberent au pouvoir de l'ennemi, qui tua et mangea tous ceux qui les montaient. Mais Shongui et ses guerriers exterminerent pres de quinze cents personnes sur les bords du Wai-Kato. – Dumont d'Urville, Voyage de l'Astrolabe, Vol. II, p. 316.

APPENDIX D

THE PRATT LETTERS

The letters written by the Rev. Josiah Pratt to Samuel Marsden during the years 1813-22, which have recently been acquired by the Hocken Library, give an illuminating account of the Mission in New Zealand as it appeared to the Committee from the reports of Marsden and the missionary settlers. The first letters in the series show the concern caused in England by the conduct of Hall and King during their stay in New South Wales. On March 18th, 1814, Mr. Pratt wrote as follows: –

"You have long since received, I hope, my letters of March 22nd, 1813, * sent by Mr. Kendall; and we cannot but trust that the clear expression of the mind of the Committee concerning Hall and King therein contained will have induced them to fulfil to the utmost of their power those engagements into which they entered. I write to them by this conveyance. The Rev. D. Wilson, who recommended John King to us, also writes to him. The Rev. Mr. Tracy, Secretary to the (London) Missionary Society, told me the other day that one of their missionaries had intimated that John King was in a melancholy way. It seems to me that Hall and King, having learnt to maintain themselves during their long stay in New South Wales, and having perhaps begun to taste the sweets of independence, have fallen under temptation. I have but litde fear of Kendall in this respect; but we must pray that he who falls may be recovered, and that he that thinketh he standeth may take heed lest he fall."

"The conduct of Mr. Hall," he added, in a letter dated August 28th, 1814, "bespeaks both a want of zeal for the honour of his Master among the heathen and a want of faith in Him that He will provide for him while engaged in His work. Most certainly he is bound to refund everything expended on him, if he decline the work for which he was prepared and sent out; ** but, what is of infinitely more consequence to him, he will be one day called on to account by our common Master for his taking his hand from the plough. Let him go forth, trusting in God, and God will not forsake him, nor shall we His servants cease to care for and support him."

Throughout his correspondence, Mr. Pratt emphasizes the desire of the Committee that the control of the New Zealand Mission should as far as possible be left entirely to Marsden and the Auxiliary Society which he had been instructed to form. ***

"Letters from Mr. Kendall and Mr. Hall, of June 15th from New Zealand," he wrote on December 16th, 1814, "encourage us to hope that your next accounts respecting their voyage will be favourable. Mr. Kendall has drawn upon me for his salary up to Christmas next, which I have accepted, but we wish all salaries and pecuniary concerns to be adjusted and settled with the Society which we have proposed. Mr. Hall tells us that his only differences with you were on account of money, and wishes to have those affairs transacted directly with us: ***8 that cannot be: you will readily see that the acts and resolutions of a Society, conducted as I am sure yours will be, will be of full authority with them, and will give us ease and confidence in the management and permanence of our concerns in your district quarter."

Writing on September 5th, 1816, immediately after receiving the news of Hall's misadventures at Waitangi and the growing dissensions in the settlement, ***** the Secretary again stressed the necessity for the Mission's being directed from New South Wales. "With respect to the regulation of the settlement and

* Vide supra, p. 29.
** Vide supra, p. 39.
*** "The Committee beg that you will take immediate measures for the formation of an Auxiliary Society, which shall be our representative in your seas." – Rev. Josiah Pratt to Rev. S. Marsden, 18th March, 1814; also vide supra, pp. 103, 117.
**** Vide supra, p. 41.
***** Vide supra, pp. 112, 120-9.

settlers in New Zealand," he wrote, "the Committee entirely leave them in the hands of yourself and our other friends. It might be well for your Committee immediately to apprise the settlers, in an official communication, that this is wholly entrusted to you, as well as all other matters respecting the Society's exertions in your seas. You see that it is out of the question for us to be referred to on matters of which we must be very incompetent judges; and we are well assured that, with far better means of coming to a determination on matters as they arise than we can possess, you and your co-adjutors have equally with us at heart the glory and honour of our Lord, and the salvation of the heathen among whom you live."

The catastrophe at Waitangi seemed to Mr. Pratt to call for censure as much as for sympathy. "We were much grieved," he wrote to William Hall, on September 12th, 1816, "to receive from you an account of such a calamity as that which had befallen you when your last was written, of the 16th of January. We were thankful to hear that Mrs. Hall was recovering, and trust that she is long since quite well. Mr. Nicholas, * who has just been with me, tells me that poor Duaterra (Ruatara) said mischief would follow if you exposed yourselves to his countrymen in those quarters.

"I know not how you will be situated when this reaches you, but I pray that God may give you all grace to live together in mutual forbearance and love. A great field is before you. You have been placed in that scene of labour at a very serious charge. You have opportunities of glorifying your heavenly Master afforded to few. Your Committee desire to do everything in their power to render you comfortable and to assist you in your labours. They entrust the management of the whole undertaking to Mr. Marsden and the other friends in New South Wales, who are associated with him as a corresponding committee. Make known all your wishes and wants to us through them; both they and we will assist you to our utmost. You must implicitly follow the directions of Mr. Marsden and our other friends as to avoiding private trade, and in all other points on which they give you instructions."

"We regret to hear of Mr. Hall's obstinate conduct," he added, writing to Marsden on June 17th, 1817. "If he only suffered, we should not have so much reason to be sorry for the trouble he has had at Whytongue (Waitangi). We find he has been at last obliged, from the ill treatment of some natives, to return to the original settlement, and we hope that this may reach him more submission to your directions hereafter. Respecting the making up to him of the goods to the amount of £40 which he lost, it does not appear to us that it is a case which has any just claim for a remuneration of this kind; but we leave it entirely in your hands; and, if he has gone on well since, you will probably feel it proper to return to him part, at least, of the goods which he has lost."

Perhaps the most interesting letter in the collection is that written to Mr. Marsden on December 20th, 1820, just before Kendall, Hongi, and Waikato left England. In this report of their visit Mr. Pratt gives a frank account of the annoyance it caused the Committee, and adds a very significant estimate of Kendall's character as it appeared to him at this time.

"The New Zealanders," he wrote, "are yet too uncivilized to profit by a visit to this country. They are not capable of appreciating such a state of society as that to which they are here introduced, and are consequently insensible of those acts of kindness which put the Society to very serious expense. The result, we fear, in the present case, has been that the impressions made on the minds of Shunghee (Hongi) and Whykato (Waikato) have been rather prejudicial than advantageous to them. We cannot always prevent their introduction into society not exactly according to our wishes; neither can we always answer for the prudence and discretion of those with whom they associate. The consequence has been that their natural cupidity has been excited, to the injury of their own minds, and unfavourable impressions have been left on the minds of those under whose observation they have fallen. They have

* Vide supra, p. 171.

thus been rendered intractable, and we have not been able to pursue that course toward them which we wished, and which might have led to a result more favourable to themselves. *

"Another very undesirable consequence has also followed. The presents which were prepared for the chiefs on their return, instead of being received with gratitude and impressing them favourably toward the Society, were rejected with strong marks of disapprobation, as too scanty and insufficient. We have endeavoured, and I hope successfully, to satisfy them by a large addition to the articles selected for them in the first instance; but, should you discern any unpleasant feeling still lurking in their minds on this head, we beg that you will endeavour to remove it, previously to their return to New Zealand, by such representations as your knowledge of their character and of all the circumstances of the case will suggest.

"We have entered fully into this subject, in order that you may understand the difficulties in which we are involved from these visits, and that you may kindly interpose your influence and authority with the missionaries and natives, to prevent the recurrence of an event which, while it subjects the Society to a heavy expense, really embarrasses and distresses us, without affording to the New Zealanders a correspondent benefit.

"We would just suggest that, if the presents which Shunghee and Whykato take back with them shall be found to excite jealousy in the minds of the other chiefs on the Island, it will be advisable to remove it, if practicable, by such presents from the stores sent out as may be requisite for that purpose.

"Through the kindness of the Bishop of Norwich, Mr. Kendall returns to you in Holy Orders. ** We pray that he may duly feel the obligation under which he is hereby laid, to increased diligence and zeal in his work. From the intercourse which we have had with Mr. Kendall during his stay here, we are constrained to distrust the soundness of his judgment, though we have the fullest reliance on his integrity and devotedness to the cause in which he is engaged. This impression, and a reference to the dissensions which have so culpably prevailed among the missionaries and settlers in New Zealand, have led the Committee anxiously to consider how harmony can best be established and preserved between Mr. Kendall and Mr. Butler, at their respective stations. Parochial division seems to supply a principle not inapplicable to their circumstances, and calculated to remove many causes of disagreement. Mr. Butler should be considered as the minister of Kiddeekiddee (Kerikeri), and Mr. Kendall of Rangheehoo (Rangihoua); and they should abstain from all such interference in each other's settlement as would be inconsistent with the established relations between the ministers of different parishes in England.

"In expending the supplies the Committee earnestly request that such arrangements may be made as will secure a regular and constant supply of stores for the school at Rangheehoo, and for that which, we hope, has ere now been formed at Kiddeekiddee. Looking, as they do, at schools as a great instrument of introducing Christianity among the inhabitants of New Zealand, they are peculiarly solicitous that every means should be used to extend them, and to prevent a failure, at any time, of those supplies without which the children cannot be kept together. In reference to this subject, it gives me much pleasure to add that Mr. Kendall has been enabled, under the superintendence of Professor Lee, to prepare and print a Grammar of the New Zealand Language, which promises to be highly useful. You will discern the hand of a master in the use which the Rev. Professor Lee has made of the crude materials which Mr. Kendall has collected.

"The Committee beg to submit to your consideration whether it be not inexpedient to employ, in New Zealand, any Europeans who are not pious men, and actually attached to the Mission. There being no coercive authority

* Vide supra, p. 171.
** "On full consideration, the Committee think it would be ineligible to propose Mr. Kendall for ordination." – Rev. Josiah Pratt to Rev. S. Marsden, September 12th, 1820. The Bishop of Norwich consented to receive Kendall as a candidate without requiring previous acquaintance with Greek or Latin.

on the Island, subordination can only be maintained by the force of religious principle. The state in which you found the Mission, last year, shows that even this is not always sufficient for the purpose; but the fact seems to point out the necessity of not admitting into such a community any persons but such as we have reason to believe to be really under the influence of vital religious principles. We apprehend, moreover, that our New Zealand Mission has excited so strong an interest in this country that we shall have no difficulty in obtaining as many truly Christian men, for missionaries and settlers, as the funds of the Society will provide for.

"The Committee have learned, with very serious regret, that the settlers have continued to employ muskets and gunpowder as articles of barter; and that attempts are made to justify these proceedings on the ground of necessity, as affording the only effective means of obtaining provisions and labour from the natives. The statements contained in your journal, of the eagerness of the New Zealanders to obtain iron, lead us to suppose that no such necessity exists, and that a judicious use of the articles sent out will command, in return, all that the settlers require. The principle involved in the transactions in question is, in the judgment of the Committee, incompatible with the objects of a Missionary Society, and they request that you will use your best endeavours to give effect to their regulations and to prevent the use of muskets, powder, balls, or any other implement of war, in barter with the natives. And I beg to add, lest the practice should be resorted to, that the use of ardent spirits for the purpose is equally repugnant to the views of the Committee, on account of the immoral and baneful effects which must be expected to follow their introduction.

"Should it, however, be really found that provisions cannot yet be obtained in sufficient quantities by the settlers, either by cultivation or by legitimate traffic with the natives, the Committee recommend that salt provisions be supplied from Port Jackson, until agriculture shall be sufficiently advanced to render this no longer necessary, for they cannot, on any consideration, sanction the use of the above mentioned articles in barter.

"The Wesleyan Missionary Society have come to the determination of forming a Mission in New Zealand. They think of fixing it at or near the River Thames. I beg to mention confidentially that the above decision was taken without any previous communication with us, and, I believe, in consequence of representations made to the Society by the Rev. Samuel Leigh on his return. We wish to show them every degree of kindness, in carrying their design into effect; but you will probably concur with us in opinion, that harmony between the two Societies and their respective Missions will best be maintained by keeping the stations of the two Societies so far apart as not to interfere with each other's operations, yet not so distant as to preclude them from being assistant to each other in time of need. I am induced to throw out this hint, as it is most likely that you will be consulted respecting the points to be occupied by the Wesleyans, and may be able to influence their decisions.

"The Committee have given permission to our friends in New Zealand to draw on me for their salaries, provided you see no material objection to the measure. We have felt some hesitation in coming to this decision, as a practice of a somewhat similar nature subjected us to much inconvenience in our West African Mission some time ago; but the very high price of many European articles in New South Wales, and the greater facility and expedition with which those who are attached to the New Zealand Mission may, frequently, obtain those supplies on which they wish to expend their salaries by their being shipped direct to New Zealand on board a South Sea whaler, place that Mission under different circumstances from any of our others, and have induced the Committee to acquiesce in this arrangement. Mr. Kendall, also, deems this arrangement so considerable an accommodation to him, that our refusal to adopt it would probably have occasioned him to return under the influence of feelings which might render our future intercourse with him painful. The Committee, therefore, are of opinion that, on the whole, it will be advisable that you should accede to his wishes.

"In reference to Mr. Kendall, it is necessary that I should add, confidentially, that his mind appears to have acquired a sort of wildness and absence of self-restraint, probably arising from his long residence among a barbarous people, which renders it difficult to control him, and to induce him to come cordially into measures which in any material degree oppose his own feelings and opinions. * I state this in order that you may fully comprehend the motives which have influenced our decisions. At the same time, as I have already stated, we confidently rely on his integrity and devotedness to the cause of our Saviour."

The Committee began, in 1820, to be deeply concerned about the difficulty of checking the trade in muskets and powder, and determined to use every means in their power to suppress it. On March 13th, 1821, Mr. Pratt wrote to Marsden as follows: –

"The Committee learn with much pain that some of the settlers have been again engaged in this traffic, after their positive engagement to discontinue it. We are willing, however, to hope that they have at length been convinced of its unwarrantable nature, and that they will henceforth faithfully and conscientiously abstain from it. Without this they cannot fulfil the intention of the Committee in sending them to New Zealand, nor can they be allowed to continue in the service of the Society.

"You will learn from my last letter that the Committee consented, at Mr. Kendall's instance, to allow him and the other settlers, should you see no objection to the measure, to draw on me for their salary, in favour of some person in this country. In order, however, that this indulgence of the Committee may not be abused, they request that you will apprise Mr. Kendall and all the settlers that not only will the permission given to draw direct on us be withdrawn, if there is any repetition of the prohibited traffic, but that their bills will be refused acceptance, and their salaries will not be paid at all. The Committee feel it requisite to be quite distinct and decisive on this point, as they esteem it a positive duty entirely to wipe their hands of this pernicious and injurious traffic."

The final document in the collection is a copy of the Resolutions of the Committee, passed at meetings during June, July, and August, 1822. From these it is clear that, even before charges of immorality were brought against Kendall, his dismissal had been decided upon, in consequence of the views expressed in his letter to Marsden of September 27th, 1821. **

"4. That the Committee learn with displeasure that muskets and powder have been bartered with the natives of New Zealand, notwithstanding the injunctions of the Committee to the contrary; and the Committee peremptorily renew the prohibition of this traffic to any person connected with the Society, on any pretence whatever.

"7. That the Committee remark with regret that the letter of the Rev. Thomas Kendall to the Rev. Samuel Marsden, dated September 27th, 1821, was forwarded to the Society by a resolution of the Meeting of Missionaries and Settlers; but as the Committee observe that it is with reference to the representation of their difficulties that the letter was approved, they are willing to hope that it was in that respect only that it received any sanction from the meeting.

"8. That the Committee have heard the said letter of Mr. Kendall with great pain, as it manifests such a spirit and course of action on the part of Mr. Kendall as to leave little or no hope of his promoting the objects of the Society while remaining in New Zealand.

"9. That it appears to the Committee, under a full view of the case, that the removal of Mr. Kendall from the New Zealand Mission is become necessary; but they request Mr. Marsden to confer with His Excellency Sir Thomas Brisbane, both on the expediency and the manner of carrying this measure into effect."

* Vide supra, pp. 154, 168.
** Quoted supra, pp. 172-180.

Index

Index

Active, the – crew and control of, 44, 54-6, 83, 131, 175; purchase of, 24, 31, 45, 54 , trade and expenses of, 45, 50;, 56, 115, 220-1, 262-3, value of to Mission, 45-6, 115, 148-9; voyages of, 47, 57-8, 65, 69, 71, 86, 90, 91, 99, 101, 104, 109, 129, 131, 134, 144, 220, 225; also 41, 43, 52, 61, 94, 100-2, 112, 133, 219.

Adultery, among Maoris, 69, 140, 257.

After-life, see New Zealanders, afterlife.

Afrey, Captain, of the Martha, 241.

Agriculture in New Zealand – advance among Maoris, 23, 25, 59, 61, 98, 129, 133, 135-7, 211; assurance of independence, 183, 244; Hall's success in, 219, 231-5, 250; also 42, 58, 61, 73, 104, 107, 109, 177.

Ahourakkee, see Hauraki.

Aitanga-a-Hauiti tribe, 95.

Ann, the, 20, 24, 226, 238.

Art, Maori, philosophy of, 197, 217m

Artisans – missionary, 39, 42, 46, 49, 53, 121; natives as, 73, 126-7, 142, 145, 220-1.

Asp, the, 194, 224, 228.

l'Astrolabe, 48, 73, 117n, 160, 192, 197.

Atua, see New Zealanders.

Auckland, North, 48.

Barnes, Captain, of the Jefferson, 100,

n6n. Barry, James, 261.

Bathurst, Lord, Colonial Secretary, 30.

Bay of Islands, the, passim.

Bean, carpenter at Mission, 177, 244.

Bedford, Miss, of the Wesleyan Mission, 240n.

Bell, Captain, of the Minerva, 226, 245.

Bell, Dr. Andrew, 68, 73.

Beveridge, Captain, of the St. Michael, 190n, 227-8.

Bickerstaff, Rev. Edward, 141, 162, 215-6.

Bigge, John Thomas, Commissioner, 169n, 183, 186.

Birnie, Alexander, of London, 26.

Bishop, Rev. John, 152.

Bland, William, surgeon, 248.

Blankets, red, 76, 94n.

Bligh, Captain William, R.N., 51.

Blindness, among Maoris, prevalence of, 72, 82, 94n.

Bones, sacred, see New Zealanders, burial customs.

Book, The New Zealander's First, 68,

Boyd, massacre of the – cause, 51; survivors, 82; vengeance upon innocent, 66, 79; also 24, 26, 38, 50-2, 66, 73, 79, 82, 84, 100, 107, 109, 112, 220, 264.

Boyle, James, 183, 221, 244.

Brampton, the, 196, 231; wreck of, 206, 209, 211, 231-2.

Brampton Reef, 206.

Brazil, the navy of, 218n.

Bread, liked by Maoris, 67, 117n.

Brett, Cape, 135, 222, 225, 230.

Brind, Captain, of the Asp, 194, 228, 258.

British Troops, in New Zealand, 72.

Brothers, the, 85, 88-90, 95, 108, 112.

Buchanan, Rev. Claudius, D.D., 30, 32, 35-6.

Buffalo, H.M.S., 34.

Burder's Sermons, read by King, 109, 236.

Burial customs, Maori, see New Zealanders, burial customs.

Burnett, Captain, of the Brothers, 88, 90.

Butler, J. G., Mrs., 152, 243.

Butler, Rev. J. G. – arrival of, 226; discipline, 152, 158, 243; dismissal, 211, 246; status, 148; training, 152; also 148, 152-5, 158, 162-3, l84,190n, 200, 204, 212, 228-31, 243-6, 268.

Butler, Samuel, 152, 211, 21m, 227.

Colder, pilfering on the, 237-8.

Cambridge, University of, 163, 170n.

Campbell (sawyer), 90, 101.

Campbell, John Thomas, 250.

Cannibalism in New Zealand, 81, 105, 107-8, 117n, 235; origin of, 139, 194.

Canoe, Maori, 48, 62, 82, 135, 146, 219; Kupe's, 255n.

Carlisle, William, 126, 130, 132n, 138, 145.

Carpenters, in New Zealand, 90, 244; see also Hall, William.

Cartright, Rev. Robert, 26, 34, 35.

Carvings, Maori, and traditions, mythology, religion, etc., 197, 217m

Catherine, the, 119, 124, 126, 144, 153.

Cattle, in New Zealand, 69, 71, 75, 165, 176, 179, 183, 233.

Cavalli Islands, 232m

Chace, Mr. Rodman, mate of the Active, 55, 63.

Chapman, John, sailor of the Phoenix, 92.

Cheap, Rev. Andrew, 139.

Chile, 217, 218n.

Children, Maori – at play, 105, 122, 137, 151n; at school, 95, 99, 114, 129, 130, 133-5, 137; and native customs, 81, 197; also 68, 81, 108, 122, 193.

Churches, erection of, 145, 147, 177, 183, 187-8, 256.

Christianity, see New Zealanders.

Civilisation, benefit of to chiefs, 79, 109.

Clark, Captain, of the Winslow, 232.

Clarke, George, 236, 240n, 259.

Clarke, George, Mrs., 240n.

Clarke, Rev. George, 240n.

Clergymen, in New Zealand, 104, 111-2, 122; first ordained resident, 148, 152; the destruction of the Mission, 212.

Climate, of Northern New Zealand, 90, 133, 256.

Clothing, imported, 49, 99, 113; native, 62, 67, 133, 135-6, 254.

Colony, proposed in New Zealand,139-40, 195n.

Committee, C.M.S., local, 153-4, 158, 168, 187-8, 191, 193, 200, 206, 226-7, 233-5, 244.

Conroy (sawyer), 101.

Convicts in New Zealand, 71, 75, 90, 94, 103, 104, 106, 108, 133, 268.

Cook, Captain James, R.N., 164, 232n.

la Coquille, 72, 117, 160, 213, 240n.

Cossack, the, wreck of, 255.

Cowell, James, 17 m, 196, 206, 209-11, 218n. 232.

Cowell, James, Mrs., 226.

Cowper, Archdeacon William, 34.

Cretan, the, 90-1.

Crime, among Maoris, 23, 69; punishment of, 140, 254, 257.

Crook, William, of the L.M.S., 85.

Cruise, Captain, of the 84th Regiment, 169n.

Dahoo, see Rahu.

Dalrymple, Port, 56.

Dancing, Maori children's liking for, 137-

Daphne, the, 133, 15m.

Davey, Colonel, of the Royal Marines, 53.

Davis, Charles, 234.

Davis, Rev. Richard, 234, 238, 240n.

Davis, Richard, Mrs., 234.

Deacon, Thomas, 75.

Dead, treatment of, see burial customs.

Derwent, River, 55, 57, 74.

de Thierry, Baron Charles, 165, 170n.

Diana, the, 94.

Dillon, Peter, Captain, of the Active, 24, 44, 50;, 55-6, 73; of the Calder, 237.

Disease, among Maoris, see illness.

Divine Service – natives at, 84, 104 107, 109, 134, 138, 141; also 138, 219, 226.

Dollars, payment of natives in, 210.

Douglas, Captain, of the Mariner, 197.

Dragon, the, 206, 211n, 212.

Dreams, native belief in, 257-8

Dromedary, H.M.S., 154-5, l63, 169n, 242; and trade in firearms, 169n, 183.

Drunkenness, 68, 111, 119, 125.

"Drummond, Tommy," see Maui.

Duaterra, see Ruatara.

Ducks, wild, 70, 125.

Duff, the, 169n.

Duke, Captain, of the Sisters, 236-7.

Dundonald, Lord, 218n.

Duperrey, Commander, 117n.

d'Urville, Dumont, Captain, 72-3, 117, 160, 192, 213, 264-5.

Earl Spencer, the, 29-33, 47, 52, 1I2,114.

Echo, the, 153.

Edwards, Captain, of the Mercury, 238-9.

Education – of natives on the Active, 68; native desire for, 143 ; in New Zealand, 58, 69, 73, 95, 98, 102, 1ll, 122, 168; see also School, C.M.S.

Ehura, 99, 104, 107-8, 110.

Elizabeth, the, 216.

Endeavour, the, 103.

England, Maoris in, 72, 85, 141-2, 155, 164, 166-7, 170n, 171n, 267-9.

Ewha, 106-7.

Exchange, means of, 141, 153, 173; dollars as, 210; firearms as, 154, 159, 169n, 172, 185, 244.

Fairburn, William T., 177, 200, 227, 231, 244.

Fairburn, William T., Mrs., 231.

Fairfoul, Doctor, of the Dromedary, 169n.

Fawcett, Rev. John, of Carlisle, 20.

Fawcett's Sermons, used by Hall, 227.

Fences, difficulty of maintaining, 145, 179.

Fern-root, 106, 117n, 134.

Field, Judge, 240n.

Fiji, Wesleyan Mission at, 240n.

Fire, Hall's workshop destroyed, 219.

Firearms, see Trade, in muskets and powder.

Fish, 99, 100, 115 ; fisheries, hereditary proprietorship, 139; fish-hooks, 68, 130, 135, 173-

Flax, 76, 85, 95, 100; spinning and dressing of, 20, 133, 137.

Flodyer, Captain, of the Daphne, 15m.

Flour, milling of, 61.

Florence, Captain, of the St. Patrick, 237.

Fop, – , of the Phoenix, 91.

Forster, Thomas, smith at Rangihoua, 244-

Foveaux, Major, of the New South Wales Corps, 51.

Frederick, the, 31, 46.

French, the, in New Zealand, 165, 170n, 213.

Friendly Islands, 169n, 240n.

Gambier, Lord, 30.

Gardiner, Captain, of the Mariana,

General Gates, the, 152.

"George," of the Boyd, see Tara.

George III, King, 111, 165.

Gloucester, Bishop of, 152.

Gordon, James, naval officer, 39.

Gordon, Charles, 132n, 145, 220.

Governor Macquarie, the, 234.

Graham, Captain, of the Catherine, 119, 124, 126, 144.

Gray, Captain, of the Ann, 238.

Guanna, see Te Uri-o-Kanae.

Haki, 72.

Hall, Dinah, at school in N.S.W., 227.

Hall, Francis, 148, 152, 158, 188, 190, 190n, 193, 199.

Hall, Walter, 71, 90-1, 93, 102-3, 105, 108, 114, 117, 132, 193, 246.

Hall, Walter, Mrs., 108, 246.

Hall, William –

Agriculture, success in, 219, 231-2, 234-5, 250.

Ann, on the, 21.

Artisan, training, status, and industry as, 20, 49, 53, 103, 126, 114, 184, 188, 242; see also agriculture, shipbuilding, and timber trade.

Assault and outrage by natives, 124, 140, 179, 219, 222, 233, 248, 267.

Birth and training, 24.

Brampton wreck, rescue party to, 231-2.

Characteristics of, 26, 37, 42, 231-2, 241, 245, 248, 266; hospitality, 228, 230, 232, 243.

C.M.S., eighth accepted agent of, 15.

Colleagues, differences with – Butler, 243; Kendall, 104, 110, 119, 131, 147-8, 179, 184, 187; King, 110, 115; the sawyers, 109.

Family of, 35, 218n, 219, 249-50.

Ill-health of, 233, 236-40, 247-50.

Journal of, 219-40.

Marriage of, 35.

Marsden, relations with, 20-1, 24-6, 37-

Hall, William – Continued

Missionary work – educational, 52, 126, 220-1, 247; preaching and itinerating, 59, 220-31, 234.

Muskets and powder, trade in, 154, 241-2, 245.

New South Wales, in, 24-6, 30, 33, 35, 37-9, 47, 147, 266; temporal success in, 47, 117; retirement to, 248; visit to, 227.

Pioneer voyage, 37, 40-1, 71, 266.

Retirement in N.S.W., 248; farming, 250; highway robbers, assault by, 249; lay preaching, 249;

Parramatta Seminary, instructor at, 249.

Salary and allowances of, 24, 38, 47, 49, 70, 266-7.

Trade, private, 93, 101, 115-6, 147, 157, 241-2, 245, 267.

Shipbuilding, 20, 228, 234-5, 247.

Timber, trade in, 63, 126, 219-21, 231, 238, 242.

Waitangi – residing at, 83, 101, 120, 123; fertility of, 115,125; attacked by natives, 124, 140, 222, 267.

Workshops, destroyed by fire, 220.

Hall, William, jun., 71, 106.

Hall, William, Mrs., 20, 36, 38, 44, 71, 108, 114, 120, 125, 140, 219, 250.

Hallogan, George, 90.

Hansen, Captain Thomas, of the Active, 71, 90, 100, 116.

Hansen, Thomas, jun., 71, 95n, 103.

Hansen, Thomas, Mrs., 71.

Hassall, Rev. Thomas, 199.

Hauraki, 22, 62, 64, 83, 90-1.

Hauraki Gulf, 155, 264.

Hawaii, 44.

Haweis, the, 169n.

Hayes, Thomas, of the Brothers, 90.

Health of Maoris, improvement of, 129, 146, 150.

Heads, preserved, 81, 135-6.

Hebrew, language and customs compared with Maori, 33-4, 162, 171n, 255.

Hemp, trade in, 45.

Heenamattee Horo, see Hine-mati-oro.

Herald, the, 234-5, 247.

Henry, Captain, of the Queen Charlotte, 226.

Herd, Captain, of the Providence, 190, 195n.

Hine-mati-oro, 90, 95n.

Hobart, 52, 56

Hobbs, Rev. John, 240n.

Hobbs, John, Mrs., 240n.

Hoka-tiri, 23.

Hoki Kape, 23.

Hoki, 237.

Hokianga, 170n, 189-90, 193, 195, 220-1, 240n, 251-2, 255.

Hongi Hika – visit to England, 154-5, 157, 163-6, 170n, 194, 267-9 5 wars of, 135, 146, 146n, 194, 210n, 235-6; also 22, 61, 64-5, 68, 71-3, 76, 783 83, 86, 90, 101, 112, 133-8, 144, 153, 174, 177-8, 194, 196, 208, 210, 212, 220, 233, 251, 256-7, 261, 264-5.

Honi Heke, 94.

Horses, in New Zealand, 81.

Hunt, Captain, of the Vansittart, 226-7.

Hunt, Mr., mate of the Phoenix, 91, 96, 119.

Hunter, Captain, of the Governor Macquarie, 234.

Hunter John, carpenter, of the Active, 55

Hovell, Captain, of the Trial, 85, 88-9, 95, 100, 102, 108, 112.

Infanticide, 90.

Illness – eyes, inflammation of, 72n, 82, 94n; of Maoris in England, 166-7 , and tapu, 75, 77, 150; treatment by Kendall, 82, 86-7, 94n; mortality in winter, 88, 90, 106, 111, 146, 150; treatment of by Maoris, 75, 86-8, 111, 113, 258; and 82, 86, 94, 106.

Indian, the, 226.

Inkston, Captain, of the Speke, 72.

Iron, native desire for, 83, 85, 100, 109, 130, 141, 210, 223, 269.

James Hay, the, 61, 74.

Jaxnicke, Rev. John, 15.

Jay, Captain, of the Seringapatam, 227.

Jefferson, the, 1l6n.

Johnson, Mary, 75.

Johnson, Rev. Richard, 15, 34.

Jones, Lasco, Captain of the King George, 132.

Jones, William, of the Active, 55.

Justice of the Peace, Kendall as, 71, 91, 95, 108, 119-21, 131.

Kaihiku, 256-7.

Kahuwera, 117, 192.

Kaipara, 264.

Kaka feathers, 261.

Kangroha, see Kangaroa.

Kangaroa, 22, 61, 68, 76, 78, 83, 86.

Kaparu, 23.

Kawa-kawa (plant), 68n.

Kawa Kawa River, 72, 24cm.

Kawhiti, 47, 52, 55.

Kemp, James, 148, 152, 158, 200, 210, 212, 235, 259.

Kemp, James, Mrs., 210, 259.

Kemp, Miss, 259.

Kendall, Basil, 217, 218n.

Kendall, Henry, 71.

Kendall, Henry Clarence, Australian poet, 218n.

Kendall, Joseph, 57.

Kendall, Thomas –

Active, the – assists in purchase, 40; supercargo, 131.

Adventures, 193, 201, 232, 220-1.

Assault by Phoenix crew, 91-2, 119.

Birth, parentage, early life, 27-8, 35n, 144.

Brampton, wrecked in the, 232.

Church Missionary Society – accepted agent of, 21, 27, 266; confidence of, 141-2, 148 , dismissal, suspension and, 168n, 188-9, 196, 201, 270; obedience to, 177; relations after dismissal, 203, 212-3, 215-7; salary, 30, 266-9.

Colleagues – cause of discord among, 53, 109-10, 114-5, 119-21, 130-1, 153, 246; differences with Butler, 152-5, 268; with Hall, 104, 110, 119, 131, 147-8, 179, 184, 187; with King, 92-3, 119-123, 131.

Colony, New Zealand, views on, 139.

Convicts and artisans, control of, 103, 108, 114, 117-8.

Correspondence – to C.M.S., Secretary of, 31-4, 40, 47-70, 103-4, 112-5, 120-2, 130-2, 147, 161, 172, 179-80, 194, 196-8, 203, 213, 215-7; to Marsden, 100-3, 115-6, 139-41, 147, 156, 172-9, 185-7, 190, 201-4, 208; to Rev. Basil Woodd, 27-9, 32-4, 53-4, 129, 142-6; also 137-9, 196, 214.

Death, by drowning, 217.

de Thierry, sale of land to, 170n.

Divine Service, conducting, 56, 145, 215-7, 219, 226.

Dismissal, suspension and, 168n, 188-9, 196, 201, 261, 270.

Domestic relations, 28, 34, 52, 90-1, 114, 139, 144, 155, 157, 161, 178, 184, 189, 201-2, 218n.

Education, experience, training, 21, 27-9, 35n.

England, visit of 1820 to – apology for, 163, 167, 172; censure, C.M.S. vote of, 166; duration of, 152, 154-5, 163; language, Maori, orthography of, 156, 162, 214-5; object of, 154-5; ordination, 155, 166-7, 268; text-books, Maori, publication of, 156, 162, 268.

Hall's estimate of, 241-2, 246.

Hokianga – first journey to, 220-1, 251-2; settlement proposals, 189, 190, 195-6.

Hongi, friendship with, 61, 107, 112, 136, 194, 212.

Health, 52, 74, 136.

Itineration, policy of, 59, 62-3, 78-9, 85, 104, 110, 177-9, 220-1, 251-2.

Kendall, Thomas – Continued

Journal – Pioneer voyage, 54-70; 1815, 75-94 5 1816, 119; 1817, 133-7-

Justice of Peace, 71, 91, 95, 108, 119-21, 131.

Language, Maori – aptitude for study 119 ; observations on, 162, 2i7n; orthography, 143, 156, 162, 214-5; study of, 40, 44, 119, 143, 147, 156, 196, 213, 218n; text-books and translation, 102, 117n, 141-4, 154, 161-6, 171n, 214, 216, 268.

Maori life – observation, 88-90, 94-5, 112, 146, 197; scientific study of,? 213, 218n.

Marriage, 28.

Marsden, relations with – concerning Mission work, 37-47, 93, 130-1, 148; visit to England, 156; trade in muskets, 175-7, 180-4; suspension and dismissal, 168n, 118-9, 198-205, 218n, 270; see also correspondence.

Medical skill, 82, 86-7, 94n.

Moral breakdown – Drunkenness, 53, 119, 199; hypocrisy and self-deception, 189, 199, 241-2; immorality of conduct, 147, 187-8, 193, r99, 202, 246; penitence of, 190-1, 196; suspension and dismissal, 168n, 188-9, 20I, 270; ungovernable temper of, 154, 168n, 218n, 269.

Muskets and powder, trade in – complicity in, 153, 172-5, 178, 180, 183-4, 242, 245; defence, 161,172-9, 185-7; cessation of, 205-9.

New Zealand, departure from, 186, 204-5, 208, 216.

Pater Noster Valley, residence at, 213, 228.

Pioneer voyage, 37, 40-3, 53, 64, 71, 97, 266.

Portrait of, 261.

Recognition of work, 217.

Salary and allowances of, 30, 266-9.

School, organisation and instruction, 91, 95, 98, 127-37, 141-3, 178, 204, 268; see also School, C.M.S.

Shipping, agent for, 153-4.

Timber trade in N.S.W., 217.

Trade, private, 101, 145, 151-4, 157; see also Muskets and powder.

Valparaiso, clergyman at, 215-7.

Work, recognition of, 217.

Kendall, Thomas, jun., 57, 71, 214.

Kendall, Thomas, Mrs., 28-9, 35, 44, 52, 57, 71, 85, 114, 144, 189, 218n.

Kendall, William, 71. Kent, the, 236.

Kerikeri, 107, 153, 168, 187, 194, 208, 210, 218n, 220, 227-8, 235, 243-4, 251-2, 256, 268.

Kiddee-kiddee, Kidi-kidi, see Kerikeri.

King, Captain Philip Gidney, R.N., 34, 51. King George, the, 131-2.

King, John –

Artisan, training and status as, 20, 99, 102, 137.

Brampton wreck, rescue party to, 231-2.

Characteristics of, 21, 26, 42-3, 126, 231-2, 259-60, 266.

C.M.S., ninth accepted agent of, 15.

Colleagues – differences with, 93,109, 111, 181; with Kendall, 92-3, 119, 23, 131.

Correspondence, 97-9, 109, 111, 122, 142, 259.

Diary, 104-n, 251-60.

Death, 259.

Family of, 97, 116, n6n, 142, 145, 259.

Muskets and Powder, trade in, 158, 182, 241.

Housing problem, the, 90, 93, 97, 108-9, 114-

Language, New Zealand, study of, 25, 30, 38, 99-

Marriage of, 97.

Marsden, relations with, 21, 42, 99, 184.

Missionary work – educational, 99, 247 ; itinerating, 104, 107, 220-1, 251-2; pastoral, 101, 104-9, 221, 248; review of, 259-60.

Natives, disturbances by, 105, 109, 111, 179, 233. New South Wales, in, 24-6, 30, 38-40, 266.

New Zealand, departure for, 41, 97.

Salary and allowances, 27, 38, 47, 49-

Trade, private, 93, 116, 158, 182, 241.

King, John, Mrs., 71, 97, 109, 116, 120, 252, 259-60.

King, Philip Hansen, 71, 97, 106.

King, Thomas Holloway, 116, 142, 145.

Kite, flying of, 137, 151n.

Klein, Jonathan Solomon, 92, 96.

Knopwood, Rev., of Tasmania, 53, 57

Korokoro, 44, 55, 65, 68, 71-3, 81-2, 85, 119, 133, 221-2.

Kullokullo, Kurro, Kurro Kurro, see Korokoro.

Kororareka, 62-3, 65, 135, 138, 228.

Kumara, crops, ritual of, 119n.

Lady Castlereagh;, the, 24011.

Lady Nelson, the, 34.

Lamb, Charles, 24011.

Lancaster, Joseph, 73.

Land dispute, the, 152.

Land – laws, Maori, 79, 139; purchase by C.M.S., 83, 101.

Language, Maori – Divine service in, 229, 247 251-2, 257; Grammar and Vocabulary of the New Zealand Language, 141-2, 144, 154, 162-6, 171n, 214, 216; orthography, 161-6, 214-5, 233; similarity to Hebrew, 162, 171n, to South Sea, 70; New Zealanders' First Book, the, 68, 102, 117n, 141; songs, native, depravity of, 147; study of, 21-2, 25, 30, 38, 40, 43-4, 49, 52, 69, 78, 83-4, 112, 119, 136, 142, 147, 155-6, 164, 167, 195-6, 200, 204, 213-17, see also Kendall; translation of, 143-4, 167, 195n, 260, 268.

La Perouse, 24, 117n.

Lawry, Rev. H. H., 240n.

Lawry, Rev. Walter, 227, 240n.

Lawry, Walter, Mrs., 227.

Lee, John, 244.

Lee, Prof Samuel, of Cambridge, 141, 144, 154, 163, 166, 171n, 214-6, 268.

Leicester, George, 75.

Leigh, Rev. Samuel, 220, 225, 228-32, 232n, 240n, 242, 269.

Leigh, Samuel, Mrs., 225, 228, 232.

Leprosy, in New Zealand, so-called, 94-

Library for New Zealand settlement, 30, 214.

Liepke, David, mate of the Active, 44n, 55.

Life, after death, see after-life.

Lock, Captain, of the Mary, 236, 258.

London Missionary Society, the, 85, 169n.

Lord and Blaxcell, Sydney, 88.

Lord, Simeon, 95.

Lowry, Captain, of the Ann, 226.

Lutheran missionaries, 112.

McCrae, Ensign Alex., 169n.

McKenzie, Sarah, 95.

Macquarie, Governor Lachlan, of New South Wales, 40, 43, 49, 69, 75, 98, 132, 165, 183, 234.

Magistracy, see Justice of the Peace.

Mail, English, 91, 109.

Maketu, 224.

Mangonui, 65.

Mangungu, Wesleyan station at, 240n.

Mann, Rev. Joshua, 137.

Mann, Rev. William, M.A., 29.

Mansel, William, of the Active, 55.

Maoris, see New Zealanders.

Maori language, see Language, Maori.

Mariana, the, 197.

Maria Ringa, 224.

Mariner, the, 197.

Marquesas Islands, 85, 169n.

Marriage – Christian, first Maori-Pakeha, 224; of Philip Tapsell, 224; of Maoris, 22, 69, 255.

Marsden, Charles, 58, 61.

Marsden, Joseph, 90.

Marsden, Samuel, Mrs., 52, 57-8, 100.

Marsden, Samuel, Rev. –

Active, purchase and control of the, see Active.

Agricultural interests, 61, 182.

Brampton, wrecked in the, 231-2.

Colony in New Zealand, proposals of, 139-40.

Establishment of N.Z. Mission, 69, 71, 75, 98.

Genesis of N.Z. Mission, 15-34.

London Missionary Society, official correspondent to, 16, 158, l69n.

Maoris, relations with, 15, 21, 58-9, 75, 109, 117, 174, 181, 212; see also New South Wales, Maoris in.

Mission, New Zealand, supervision of the, 37-41, 71, 75, 97-8, 117n, 130-2, 134, 144-5, 148, 152, 154-5* 169n, 175-7, 181, 183, 200-12, 231, 243, 243n, 247, 266-70; see also Hall, Kendall, King – Marsden, relations with.

Orthography, Maori, views on, 214.

Pioneer voyage, arrangements for, 37-47, 55, 62, 69.

Parramatta Seminary, 35n, 249.

Trade, private – 45, 50, 55, 93, 148, 210, 267; in muskets and powder, 160-1, 175-7, 180-4, 267-70.

Visits to New Zealand – first, 71, 75, 98, 128 ; second, 128, 152, 169n; third, 154-5, 169n, 231-2, 242, 243n; fourth, 200-12, 231, 243n, 247; sixth, 224.

Marsden Vale (Paihia), 232, 234, 236.

Martha, the, 153.

Martin, – , of the Phoenix, 92.

Marutuaha, ancestor of the Ngati Maru,

Mary, the, 236, 258.

Matahui, 62.

Matangi, 251.

Matauri, 135.

Maui ("Tommy Drummond"), 171n.

Maunganui-Kareia, 105n.

May, Henry, of the Active, 55.

Mechanics, see Artisans.

Mercury Bay, 88, 95, 112.

Mercury, natives assault the, 238.

Mere pounamu, 261.

Meri, 17m.

Mike, wife of Ruatara, 22.

Mills, – , runaway sailor, 133.

Minerva, the, 226, 245.

Mission, CM S., New Zealand – Genesis, 15-34 , establishment in New Zealand, 45-74; finance, 117n; progress, 142, 246, 260; superintendents, 148, 152, 200.

Missionaries – conditions of life, 41, 53, 142, 210; qualifications for, 17, 109, 143; salaries, 24, 30, 47, 266-70; security of, 62, 112, 115, 131, 143, 146, 150.

Missionaries, Lutheran, 15; Moravian, 186.

Missions, London Missionary Society, 15, 16; Society for Propagating the Gospel, 15; Society for Promoting Christian Knowledge, 15.

Mission, Wesleyan, 214-5, 220, 222, 225, 227-8, 231-2, 232n, 239, 240n, 242, 269.

Moehanga, 35.

Moka, 22, 235.

Moor, Captain, of the Woodlark, 226.

Moore, Captain, of the Brampton, 231.

Moore, Captain, of the Cretan, 90.

Moremunui, 155.

Morgan, William, 90.

Moturoa Island, 84, 206, 221, 225.

Motu-tara, 61, 82.

Murder, among Maoris, 140, 257.

Muriwai, 251, 170n.

Muskets and Powder, see Trade, in muskets and powder.

Myers, Rev. William, 28.

Myviek, Captain, of the Indian, 226.

Nautilus, the, 169n.

Navy, British, 200. Nene, 170n.

New South Wales, passim.

New South Wales, communication and trade with, 39-41, 45, 95, 228, 237; see also Active, the.

New South Wales, Maoris in, 15, 21, 24, 25, 35, 39, 43, 47, 58-9, 65, 75, 86, 90, 105, 109, 149, 166, 174, 177, 249.

New Zealand, passim.

New Zealand Company, 195n.

New Zealand Mission, see Mission, C.M.S.

New Zealander, the, 105, 117, 156, 161, 163.

New Zealanders –

Adultery among, 69,140, 257.

After-life, belief in, 76-78, 82, 87, 94n, 198, 254.

Agriculture, advance in, 23, 25, 59, 61, 98, 129, 133, 135-7, 211.

New Zealanders – Continued

Art, philosophy of, 197, 217n.

Artisans, natives as, 73, 126-7, 142, 145, 220-1.

Atua – and crime, 140; and illness, 75, 86-7, fear of, 78, 94, 139, 255; also 81, 138.

Behaviour of – friendly, 41, 59, 112; insulting, 50, 98, 105, 174; see also Pilfering, Robbery.

Burial customs, 64, 72, 76, 78, 81-2, 87, 94, 106, 136, 140, 254-5.

Cannibalism, 81, 105, 107-8, 117n, 235; origin of, 139, 194.

Carvings, and traditions, mythology, religion, etc., 197, 217n.

Children, see Children, Maori.

Christianity among, 37, 38, 63-5, 71, 98, 109, 143, 260.

Crime, 23, 69; punishment of, 140, 254, 257.

Disease among, see Illness.

Education, see Education and School, C.M.S.

Harvest, numbering of tribe at, 23-4, 119.

Heads, preserved, 81, 135-6.

Hebrew language and customs, compared with, 33-4, 162, 171n, 255.

Infanticide, 90.

Language, see Language, Maori.

Laws – land, 79, 139; see also Crime.

Maori pa, 192.

Marriage, courtship and, 22, 69, 255.

Mental capacity and industry, 15-16, 40, 50, 67, 150.

Mourning, manifestation of, 76, 78, 85, 87, 104, 137, 254.

Music, love of, 137.

Muskets and powder, see Trade.

New South Wales, in, see New South Wales, Maoris in.

Population of, 51n, 170n.

Religion, 69, 73, 79, 83, 138, 140, 143, 165, 180, 196-7; atua, nature of, 75-7, 139, 197-8, 217n; modes of existence, 197-8; offensive rites of, 143; universal presence, 197-9.

Seamen, as, 56.

Slaves, 81-2, 134, 258.

Songs, depravity of, 147.

Stars, and the after-life, 77, 77n, 87, 94.

Starvation, in winter, 88, 106, 111, 113, 146.

Suicide among, 76, 85-6, 90, 107, 254.

Superstition among, 76-7, 140, 143, 150, 235, 255-6, 258.

Tapu, application of, 77-8, 86-7, 106, 119, 140, 254, 258.

Tattooing, 67, 105, 136.

New Zealanders – Continued

Toys of, 130, 137, 151n

Traditions, recorded in carvings, 197.

Tree, memorial (wahi tapu), 140.

Tribal system, 22-3, 34, 72, 174.

Wars, causes of, 140; see also Wars, Maori.

Whare (dwelling house), 192.

Widows, 140, 254-5.

Women, 56, 67, 72, 82.

Nga-Puhi, 72, 155, 224.

Ngati-Maru, 91.

Ngati-Paoa, 83.

Ngati- Whatua, 155.

Nicholas, John L., 25, 71, 74, 94, 114, 165, 171n, 194, 267.

Nicholson, Captain, of the Haweis, 169n.

Norfolk Island, 18, 34, 46, 71, 77, 82, 135, 254.

Nugent, C. R., Consul for Chile, 217.

Oihi, 224.

Okira, 81, 90, 138.

Olivary, John, 221.

O'Neal, John, mate of the Brothers, 90.

Oneroa, 258.

Orakau, 224.

Pa, Kahuwera, 117n, 192.

Paihia, 98, 210, 232, 234, 236.

Pakeha-Maoris, patriarch of, 224.

Parker, Captain, of the Phoenix, 84, 85, 94, 96, 100, 162.

Parkhurst's Hebrew Lexicon 162.

Parkins, Captain, of the Kent, 236.

Paroa, 65, 119, 119n, 192, 258.

Parramatta, passim; Seminary, 35n, 249; see also New South Wales, Maoris in.

Paton, Captain, of the Westmorland, 225.

Patterson, Mr., of Tasmania, 58n.

Patuone, 170n, 252.

Phoenix, the, 84-5, 90-1, 110, 119.

Pigeons, New Zealand, 223.

Pilfering, by Maoris. 82-3, 89, 92, 105, 108, 110-1, 124, 127, 141-2, 223, 235-7.

Piper, Captain, of the N.S.W. Corps, 34

Pomare I, 72.

Pomare Whetoi, 64, 72, 81, 86, 103, 104, 213.

Pork, see Provisions and Pork.

Poroa, 257.

Port Jackson, passim.

Potatoes, cultivation of, 23, 133, 211.

Pounaho, 65, 68, 112.

Poverty Bay, 95.

Powell, Captain, of the Endeavour, 103.

Pompallier, Jean Baptiste Francois, Bishop, 224.

Play, Maori children at, 105, 122, 137, 151n.

Pratt, Rev. Josiah, 18, 25, 29, 31, 40-1, 47-53, 80, 85, 111-2, 120, 141, 143, 153, 178, 196, 198-9, 203, 266-70.

Pratt Letters, the, 266-70.

Priests, Maori. 87, 106, 258.

Prisoners of War, see Slaves.

Provisions and Pork, 85, 99, 100, 115, 134, 145, 153, 159, 167, 169n, 175, 210-12, 237.

Providence, the, at Hokianga, 190.

Puckey, William, 182, 195n.

Puckey, William Gilbert, 195n.

Puraho, 255n.

Queen Charlotte, the, 134, 226.

Rahu, wife of Ruatara, 75-7, 82.

Rakau, 59, 78, 104, 107, no.

Rangatira, authority of, 23.

Rangihoua, 59, 106-7, 116, 131, 153, 164, 168, 209, 233, 235, 244, 246, 254, 256-7; disadvantages as settlement, 98, 114, 122, 129, 131, 177, 183.

Rawene, 195.

Regiment, 84th in New Zealand, 169n.

Reinga, 254.

Religion, see New Zealanders, religion of.

Review of Mission in 1852, King's, 260.

Rewha, 235n.

Rima-tera Island, 151n.

Ripiro, 22, 65, 68, 112.

Robbery and assault by Maoris, 98, 101, 106, 123, 125, 219; see also Pilfering.

Rogers, Joseph, 86, 95n.

Rogers, Joseph, Mrs., 95n.

Rosanna, the, 195n.

Rua-mano, 255.

Ruatara, 21-2, 25, 31, 33, 38, 44, 46-7, 51, 55, 58-65, 69, 74-6, 78-9, 82, 85, 97-101, 110, 125, 139, 155, 164, 267; Marsden to educate son, 75.

Ruinga, 65, 112.

Sabbath, keeping of, 55, 59, 64, 73; flag hoisted on, 63, 222, 245, 251.

St. Michael, the, 190n, 227-8, 240n.

St. Patrick, the, 237.

Sawyers, Maori, 220-1.

Santa Anna, the, 21.

Savage, John, 22, 35.

Schools, C.M.S., in New Zealand – Adult scholars refused, 137; first schoolhouse, 90,102,122,127; curriculum and routine, 138, 141-2, 258; discipline, 130, 136, 143; first in

Schools, C.M.S. – Continued New Zealand, the, 127, 128; hours, 129,133, 258; Kerikeri under George Clarke, 233; maintenance of Kendall's school, 112, 130, 134-5, 137, 143-5, 166, 178, 191, 268; Marsden Vale, 234-5; masters, 112, 148, 244; Marsden and, 210; opening of Kendall's, 129, 141-2; Rangihoua, under Hall and King, 233, 247; recommencements, 166, 180; register, first New Zealand, 128; separate school for girls, 130; ship captains subscribe to, 236, 238.

Settlement, the C.M.S. – 1815, 97-118; 1816, 119-132; 1817-19, 133-151; discord, 92, 102, 119, 120, 145, 147; finance and supplies, 103, 115, 120, 131-2, 144, 266-70; independence from Maoris essential, 99, 111, 167; setders other than missionaries, 91, 104,121,133,141,268; security, 112, 115, 131, 143, 146, 150.

Seringapatam, the, 227.

Schirnding, Baron von, 15.

Scott, Rev. Thomas, 80, 92, 96n.

Shaffery, Henry, 71, 117.

Shepherd, James, 200, 211, 228-9, 237, 234-5.

Shepherd, James, Mrs., 228, 231.

Shergold, John, 90, 95.

Shipping, at New Zealand – Accidents to seamen of, 226; fraudulence of, seamen of, 50-1, 66, 95, 116; frequency of, 122, 153, 226; immoral conduct on, 206; Kendall and, 123; outrage by crews of, 45-6, 50-1, 66-7, 73n, 88-90, 95n, 116, 117n, 123, 132, 145, 15m.

Shipbuilding, see Hall, William

Shoalhaven River, N.S.W., 217.

Shunghee, see Hongi Hika.

Simeon, Rev. Charles, 165, 165n.

Singing, fondness of Maori children for, 137.

Sisters, the, 236-7.

Siepke, see Liepke.

Skinner, Capt, H.M.S.Dromedary, 242.

Slaves, New Zealand, 81-2, 134, 258.

Smiths, in New Zealand, 84-5, 103, 115-6, 130, 244.

Society, Church Missionary, passim.

Society Islands, 200.

Speke, the, 72, 166.

Spence, Captain, of the Echo, 153.

Spring, the, 56.

Stack, James, Wesleyan missionary, 228, 240n.

Starvation, of Maoris, in winter, 88, 106, 111, 113,146; see also Mortality.

Stockwell, Richard, 31-2, 40, 57, 71, 92, 103, 114, 117, 123.

Storehouses, Maori, 192.

Stores, Society, control of, 210, 212.

Strongholds, 192.

Stock, live, see Cattle.

Swearing, profane, among Maoris, 106, 147, 176, 183, 221.

Sydney, passim.

Sydney, centre of missionary activity, 15; New Zealanders in, see New South Wales.

Sydney Gazette, the, 71, 73, 95, 171n, 250.

Tapu, application of, see New Zealanders.

Tahiti, 42, 44, 68, 90, 101, 130, 158, 169n, 211, 216.

Taiamai, 135.

Tairi, 90.

Takuakau, 82.

Tangata, 23.

Taniwha, 255.

Tao-popo, 78.

Tara (of Whangaroa, "George" of the Boyd), 51, 66, 73, 79, 82, 133, 230.

Tara (of Kororareka), 23, 55, 58, 61, 63, 64, 78, 83, 104, 138.

Tara (youth living with King), 105, 107.

Taraia, Tarra, Tairae, Terra, see Tara.

Tareha, 105-6, 133, 135.

Tasmania, 53, 193, 240n.

Tattooing, 67, 105, 136.

Taua, 135.

Tautoro, 64.

Tawhimatta, see Waimate.

Te Arawa, 224.

Te Haupa, of the Ngati-Paoa tribe, 83.

Te Hinaki, 265.

Tehu, wife of Ruatara, 65.

Te Huringa, 254.

Te Koki, 86, 257.

Te Maunga, 79, 82.

Te Morenga, 90, 252.

Te Murupaenga, 264.

Te Ngarara, 78.

Te Pahi (of Te Puna), 21, 23, 24, 34n, 38, 51, 66, 75, 79, 84, 85, 94.

Te Pahi (of Whangaroa), 82.

Te Papa, 79.

Te Pari, 127, 136.

Te Pepepe 123.

Te Puhi, 66, 73, 79, 82, 107, 109, 112, 133, 136, 230, 237.

Te Puna, 51-2, 58-9, 65-6, 75, 79. 82, 85-6, 91, 100, 103, 107, 120, 124-6, 129, 135, 252, see also Rangihoua.

Te Rangi, 65.

Te Raraku, 85.

Te Tuara, 23.

Te Uri-o-Kanae, 75, 78, 84,119.

Te Waimate, 135; see also Waimate.

Te Waimuri, 86-7.

Te Wherowhero (scarlet cloth), 94.

Thames, River, 81, 83, 90, 95, 108, 115, 133, 135-6

Thompson, Captain, of the Active, 183, 220.

Thompson, Captain, of the Boyd, 50-1, 66, 73.

Thomson, Dr. A. S., 94.

Three Kings, the, 71.

Timber, sacred (wahi tapu) 140; see also Trade, New Zealand.

Tippahee, see Te Pahi.

Tippoohee, see Te Puhi.

Tinana, 65, 69, 252.

Titore, 72, 142, 261.

Tohi, Toi, see Tuhi.

Tologa Bay, 95.

Tonga, 238.

Top, the, as a Maori toy, 137, 15 m.

Toys, Maori, 130, 137, 15m.

Trade, C.M.S., 131, 144-5; see also the Active.

Trade, in muskets and powder – Becomes general, 175; estimated tallies of muskets, 61, 95, 166, 175 ; exchange, firearms only means of, 159, 169n, 175; Kendall's participation in, 169n, 172-5, 178, 181-6; market value of musket, 61, 169n, 170n, 235 ; missionaries and, 125, 158-9, 182, 241-2, 245, 269-70; natives' demand for, 61, 70, 100, 122, 142, 148, 153, 157-8, 180n, 219, 224, 241.

Trade, New Zealand – Tariff, N.S.W., 95; timber, 23, 35, 45, 62, 93, 100-1, 115, 221, 225, 237-8, 242; and 85-6, 95-

Trade, private, 41, 56, 92-3, 101-2, 104, 112, 121, 124, 132, 141, 143-4, 148, 153, 158, 167, 241, 267.

Traditions, recorded in carvings, 197.

Tree, memorial (wahi tapu), 140.

Trial Harbour, 88, 95.

Trial, the, 85, 88, 90, 95, 100, 108, 112.

Tuhi, 40, 44, 49, 52, 54-5, 61, 68, 71, 72, 85, 141, 258, 261.

Tupehi, 64, 75, 104.

Tupou, 23.

Tupuke, 61.

Turi-ka-tuku, wife of Hongi Hika, 65, 72.

Turner, Rev. Nathaniel, Wesleyan missionary, 231.

Turner, Nathaniel, Mrs., 231.

Visiting parties of Maoris, 85, 127, 133, 142, 146, 150, 219, 232.

Wade, Luke, Wesleyan missionary, 228, 240n.

Wai, 61.

Waikare, 135, 241.

Waikare River, 72.

Waikato, 48, 72, 144, 154, 163-6, 170n, 177-81, 224, 261, 264.

Waikato, Josiah Pratt, 259.

Waimate, 105, 135, 211, 256.

Wai-raku, 56.

Waitangi, 83, 98, 101, 108, 123-4, 125, 135, 140, 222, 226, 232; see also Paihia.

Waitangi River, 206.

Waitangi, Treaty of, 160.

Wars, Maori, 22, 48, 81-2, 94, 110, 135-6, 140, 142, 146, 150, 170n, 186, 194, 210n, 229, 235-6, 254; sufficient cause for, 140.

Waraki, 22-3, 83, 101, 115, 140.

Waugh, Rev., 58.

West, Captain, of the Indian, 226.

Westmorland, the, 166, 187, 225-6.

Wesleyan Mission, see Mission, Wesleyan.

Whakatipu, cloak, 261.

Whalers, 38, 46, 73, 90, 129, 222, 224, 226, 241; see also Shipping.

Whangarei, 48, 229, 230.

Whangaroa, 24, 79, 81, 83, 100, 110-2, 127,136-7, 214, 220, 230, 239-40, 242.

Whangaruru, 223, 225.

Whare, 75, 87.

Whare (Maori dwelling house), 192.

Whare-taua, 254.

Whata (storage platform), 192.

Wheat, crops of, 61, 177, 219.

Whetoi, Whittokee, see Pomare Whetoi.

White, Rev. W., 228, 230, 238-9.

Whytangee, see Waitangi.

Whykaddee, see Waikare.

Wilberforce, New South Wales, 49.

Wilberforce, William, 102.

Wilhelm, John Godfrey, 92-96.

Williams, Archdeacon Henry, 168, 200, 209, 231, 234, 247, 247n, 256, 259.

Williams, Henry, Mrs., 231.

Wilson, Ab., of the Active, 55.

Wilson, John, bos'n of the Active, 55.

Wilson, Mr., mate of the Indian, 226.

Wilson, Rev. Daniel, 20.

Winslow, the, 232,

Winter, distress in, 113; see also Mortality, Starvation.

Woodd, Rev. Basil, 27, 35, 112, 171n, 129, 214.

Woodlark, the, 226.

Wooster, Commodore, 217.

Wormberg, Fred, 55.

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