Waimate--Cultivation--Flax--Apteryx--Gardens--Missionaries--Farm
--Barn--Mill--Grave of Shunghi--Horses--Kauri Pine--Keri-keri
--Children--Waripoaka--La Favorite--Political condition--Relics
--Images, or Amulets--Mats--Leave New Zealand--Remarks--Intercourse
--Convicts--Effects of Missionary exertion--Irregular Settlements
--Trade--Residents and Consuls--Missionary Embarrassments--Society’s
Lands--Discontent of Settlers--Purchase of Land--Influence of
Missionaries--Their sphere of action.
28th. Accompanied by Mr. Baker, I set out to go to Waimate, a
settlement formed by the missionaries with the view of introducing
agriculture and mechanical arts among the natives, in addition to the
truths of the Gospel. Entering one of the numerous creeks (Waitangi)
by which the north-eastern shores of New Zealand are intersected, we
went a little way in a boat, then landed and got on horseback.[1]
Two natives, who had been waiting with the horses, ran by their
side during the rest of the day with much ease, though we trotted
or cantered rather fast. One of them even carried a bundle weighing
about thirty pounds. The men did this by choice, for the sake of
riding back from Keri-keri, a place we were afterwards to visit, and
whence Mr. Baker and I would return by water. While running thus
easily and cheerfully, by the side of our horses, they reminded me
of men at Madeira; and still more of the Maltese, whom they both
resembled in feature, figure, and colour. To see fern every where,
was a remarkable peculiarity. In some places it grew thickly, and
to the height of a man, in others it was scantily scattered. It is
said to be an index to the quality of the soil, which is productive
in proportion to the quantity of fern. After ascending the first low
hills, I was a little disappointed by the uniform and unpicturesque
appearance around me. A rather level or irregularly undulating
country, in which extensive plains were more remarkable than
hills--every where verdant, in many places wooded, and intersected
by numerous streams of water--pleased by its supposed capabilities,
though not by the picturesqueness of its appearance. From seeing the
remains of forest, or rather irregular-looking woods, in a variety
of situations--at the summits of hills, as well as in the hollows of
vallies; and from the prevalence of fern instead of grass, I was led
to think that the whole land had once been thickly wooded, but that
the natives had cleared away the trees by burning.
We passed by a native village, around which were many acres of well
cultivated ground, with maize and potatoes in a thriving state. They
were planted in little heaps of earth (like mole-hills), at exact
distances, laid out by line. For planting the sweet potato (cumera),
a kind of yam (taro), or the lately introduced potato, a wooden stake
is used as a substitute for a spade, in preparing the ground. The
natives acknowledge themselves much indebted to the white men for
pigs and potatoes; but they speak angrily of the ‘liquid fire’--and
diseases which they brought. One old native also made a shrewd remark
about certain seven-barrelled guns sent among them by some of our
countrymen, even while others were preaching the gospel of peace, and
trying to check their inclination to quarrel.
Abundance of the flax plant was growing on the low moist ground,
and also on higher, apparently dry soil. I was told that the flax
plant does not like a swamp, but thrives where the ground is rather
moist. With leaves like those of an iris or large lily, whence the
fibres are obtained which are ‘called’ flax, this plant has always
been of great consequence to the natives. Those immense nets which
are mentioned in the faithfully descriptive accounts of Cook, are
made with the leaves split into long narrow shreds, not scraped
or peeled. For the manufacture of smaller cordage and thread, the
leaves are scraped by a shell, which removes the upper or green part
and leaves the strong white fibres, that run longitudinally along
the under side. With these fibres, in less or greater numbers, and
twisted more or less, the New Zealand cordage has been made, which
was so much liked at its first introduction, but is now said to
be of a quality very inferior to that made with European, or even
Chilian, hemp. The principal objection I have heard urged against the
New Zealand rope is, that it does not endure frequent bending; not
being sufficiently tenacious if used where its pliability is much
tried. In sailor’s language, ‘it soon goes in the nip.’ Perhaps this
objection might be removed by a peculiar mode of treating the plant,
or by another way of seasoning and preparing the fibres. Very fine
mats for clothing are made with these fibres, which, when properly
prepared, are of a fine silky texture, extremely durable, and capable
of withstanding a great deal of washing and wear. I have one by me
which has been in constant use sixteen years, and frequently washed.
This being the case with respect to the mats, how does it happen
that rope made by white men, of the very same material, has not been
found to answer? Surely, it can only be because the material has not
been properly treated by those who are, perhaps, little acquainted
with its nature, with the best season for cutting it, and with other
peculiarities probably well known to the natives. Do not many of our
own handicraftsmen make a mystery of their art, and, in consequence,
are not the secrets of most trades hidden to those who have not
learned them, and cannot read?
An open-sided house, or rather shed, standing apart from the little
village, I was told was a chapel, which the natives had lately built
of their own accord, and without telling the missionaries of their
intention: when it was completed they applied to Mr. Williams for a
teacher.
A very fine-looking native passed us, whose air and manner of
carrying his gun reminded me of an Albanian’s. Every man now carries
a gun or musket, who, a few years since, would have been armed with a
war club, or patoo-patoo, and a mieri.[2]
So accessible is the country between Waimate and the Bay of Islands,
that, except across a few small ravines, which require log bridges,
a cart might travel easily; though there was at this time no road:
water conveyance also is every where at hand, so intersected is the
land by arms of the sea. Fresh water, in rivers, brooks, and springs,
is plentiful, and never fails.
There is a rare and curious bird in New Zealand, which few persons
have seen. It is shy, and seldom visible in the day-time: the natives
are said to chase it by moonlight. It is of the bustard or emu kind,
unable to fly, though provided with short wings; it is said to be
more hairy than feathery, and about the size of a small emu.[3]
On rather a high plain, or very flat-topped hill, stands Waimate--the
agricultural establishment of the Church Missionary Society. After
so long an absence from every similar sight, and in New Zealand, the
sudden appearance of three English houses, surrounded by outhouses,
gardens, and cultivated fields, was striking and delightful; I looked
at it as a fragment of Old England, small indeed, but apparently
genuine. About twenty acres of land, judging only by eye, seemed to
be cultivated. Corn was in full ear, and looked well. The buildings
showed at a distance to greater advantage than on a nearer approach;
because they are built in the form of gentlemen’s cottages, but
entirely of wood, and were then unfinished. There were also nice
gardens, which had evidently profited by much industrious care, and
knowledge of gardening: my hasty survey was however stopped by the
approach of a person, whose appearance and manner showed that he was
an essential actor in this English scene; and whose intelligent,
kind, and truly respectable demeanor was of that description which
at once excites esteem and good-will. This was Mr. Davis, the
superintendent of the farming establishment. He told me that Mr. Wm.
Williams (the brother of Henry Williams) and Mr. Clarke, were gone
to Hokianga, at the opposite side of the island, to attend the last
hours of a young Wesleyan missionary.
I have hitherto spoken of missionaries in general terms, as if
they formed a distinct and undivided class. That as a body they
are distinct, in the scale of worldly divisions, is true; their
self-devotion, their habits of life, peculiar education, and
incessant anxiety, attach them to a class, of which the good, and
therefore truly great Bishop Heber was one of the leading members.
But of course they are separated, among themselves, by distinctions
which are a natural result of more or less education and of early
habits.
The Church Missionary Society have distinguished by the term
‘missionary’ only those educated, well-informed men who have taken
holy orders, and they are styled ‘reverend.’ Those who are not in
orders are termed ‘catechists.’ Without an idea of finding fault
with the present conduct of any individual belonging to either of
those two classes, it has occurred to others as well as to me, that
a third class might be added advantageously, that of ‘visiting’ or
‘inspecting missionaries.’ A clergyman of Heber’s character, embarked
on board a man of war, might advise and assist those who are now too
much on an equality to give free advice to one another, or readily to
see the small defects from which no human beings or institutions ever
can be free.
Human nature, tried during a long course of years, has seldom
steered a uniformly steady course; and may not slight defects, if
unnoticed, increase into real blemishes? Difficulties have arisen in
New Zealand, as well as in other parts of the Pacific, unnoticed by
many people, because, till lately, they were but little felt. These
difficulties particularly interfere with the missionaries, and if not
remedied by timely measures, will lead to continual embarrassment.
To return from this digression. Near the houses a number of sheep
were grazing: plenty of fowls, geese, and pigs; some cattle and
horses; and several calves and colts, added to the comfortable,
farm-like appearance. We accompanied Mr. Davis into his house for
a few minutes, walked over the garden and farm, looked at the
farm-yard, barn, and mill, and returned to dinner. The house was well
constructed of wood; and though unfinished had a remarkably clean and
neat appearance. The compact manner in which the walls were boarded
or wainscotted struck me particularly, from being such a contrast to
the manner in which a South American carpenter would have constructed
a house of similar size. A little room, used by Mr. Davis, pleased
me much; for, in addition to clever contrivances and good carpentry,
it contained a collection of excellent books, and a frame on which an
unfinished plan of the Society’s farm bore testimony to the nature
of the in-door occupations of our host. I did not expect to see much
indication of reading, certainly none of drawing, in a newly-built
house, standing in the midst of a tract of New Zealand, which two
years previously was covered with fern.
In the garden, European vegetables seemed to thrive, and the
farm-yard was quite English; a large barn, built entirely by
natives, under Mr. Davis’s direction; a blacksmith’s shop; carts
and farming implements, successively engaged our attention. In the
barn, a surprising work for the New Zealanders, two natives were
thrashing, and a winnowing machine was attended by a third. The mill
and mill-dam were well worth examination, as good works of their
kind, independent of the interest occasioned by their locality. An
embankment (made entirely by natives) had changed the upper part of a
small valley into a large pond; and on the middle of the pond-head,
or embankment, stood the mill.
A powerful water-wheel, equal to the performance of far more work
than the mill required, seemed to be easily turned by only a part
of the stream admitted through the mill-dam or sluice. In answer to
a remark upon the surplus power, Mr. Davis said that the Society
contemplated erecting a thrashing machine, and that Mr. Coates[4]
had encouraged him to anticipate its arrival. A thrashing-machine
might be worked easily, in addition to the mill, and yet there
would be power to spare.[5] When embanking the pond, an unfortunate
accident occurred, which almost stopped the work: one of the
natives, incautiously digging under an overhanging mass of earth,
was smothered by its sudden fall. Superstitious and easily excited,
the natives abandoned their allotted tasks, and not without much
difficulty could the missionaries induce them to resume their
employment. When at last the mill was finished and in full operation,
nothing could exceed the surprise and delight of the natives,
especially those who had assisted in the work. They called it a ‘ship
of the land.’ “Wonderful white men!” said they; “fire, water, earth,
and air are made to work for them by their wisdom; while we can only
command the labour of our own bodies!”
Many natives have visited Sydney; some have been round the world;
and, of course, their ideas and descriptions have been imparted
to their countrymen; but nothing, not even that, to a savage,
awfully-mysterious object, a steam-vessel, has yet effaced their
early-formed opinion, that a large ship of war is the greatest wonder
of the world.
Returning from the mill, Mr. Davis showed me where Shunghi was
buried. No monumental mark indicates the tabooed place in which
the remains of the slaughter-loving cannibal were deposited; a few
dark-leaved trees and some thickly-growing fern alone point out the
spot.
While looking about, highly gratified by all we saw, we met Mr. W.
Williams, who had just returned from his attendance upon the young
Wesleyan before-mentioned. The sufferer had been released from
painful illness by death.
A thriving young English oak, near Mr. Davis’s house, augured
well; for where English oaks succeed, many other useful trees will
certainly grow. Several younger saplings, just fit for transplanting,
occupied a part of Mr. Williams’s well-stocked garden; and these
interested me more than all the other plants and trees in the garden
taken together. Englishmen one now meets every where; but a living,
healthy, English oak was a sight too rare, near the Antipodes, to
fail in exciting emotion.
I was much struck by the harmony and apparent happiness of those
families whose cheerful hospitality I was enjoying. An air of
honesty, and that evident tranquillity of mind which can only be
the result of a clear conscience, offered a forcible contrast to
the alleged gloom and selfishness of which some missionaries have
been accused by those whose society was not, perhaps, even tolerable
to them, because of their vicious habits and indulgences. It was
also very gratifying to me to mark the lively interest taken by Mr.
Williams, Mr. Davis, and Mr. Baker in every detail connected with the
Fuegians, and our attempt to establish Richard Matthews in Tierra
del Fuego. Again and again they recurred to the subject, and asked
for more information; they would not hear of my calling the attempt
‘a failure.’ “It was the first step,” said they, “and similar in its
result to our first step in New Zealand. We failed at first; but, by
God’s blessing upon human exertions, we have at last succeeded far
beyond our anticipations.” Their anxiety about the South American
aborigines generally; about the places where missionaries might have
a chance of doing good; and about the state of the islands in the
Pacific Ocean, gave me a distinct idea of the prevalence of true
missionary spirit.
In the minds of Mr. Williams and his brother I should have expected
high and generalizing ideas, similar in a great degree to those of
the ‘Apostle of the South’--the ‘heroic Marsden,’ as he has been most
deservedly styled; but I was unprepared to find all the members of
this missionary body anxious to hear about, and talk of Fuegians and
other distant tribes of savages, rather than to draw attention to
themselves, to their troubles, and ultimate success, or to their own
interests.
At this interview it was fully decided that Richard Matthews should
remain with his brother, a respectable young missionary mechanic,
established at the northern end of the island, and lately married
to Mr. Davis’s daughter. Among many subjects of conversation we
discussed the dress of the natives; and Mr. Williams assented fully
to the inconvenience of their present awkward mode, and expressed
an intention of trying to introduce something like the poncho and
‘chilipã’[6] dress of South America. With sincere regret I took
leave of the residents at Waimate. Instead of hours, I could have
passed days with them, had other duties allowed of following my own
inclination.
Riding across a valley close to Waimate, we passed some young horses
of a good breed, though fitter for the saddle than for agricultural
purposes. They were the produce of mares brought from Sydney. A
picturesque wooden bridge, which had been thrown across the stream at
the bottom of the valley, reminded me strongly of one well-known in
England; and caused that rush of associated ideas sure to follow an
unexpected meeting with the semblance of an object familiar in other
days.
In a large wood I saw the noble cowrie (kauri) pine. The trunk of
this gigantic offspring of New Zealand is in size and shape like
an immense antique column. From the ground to the lower branches,
more than ninety feet have been measured; and around the trunk, at
a yard from the ground, more than forty feet; while thirty feet in
circumference is not an uncommon size. But the upper portions are
comparatively meagre, and utterly devoid of any of the beauties
so remarkable in our English oaks, cedars, and firs. The woods of
New Zealand have rather a naked appearance; for the branches seem
inclined to grow upwards instead of spreading, or feathering.
Cantering along, across an open easy country, passable for wheel
carriages, we soon approached Keri-keri. A deep ravine, into which
a considerable stream falls over a precipice about a hundred feet
in height, was pointed out to me as the limit of an arm of the sea
which penetrates from the Bay of Islands. The waterfall is rather
picturesque. Passing on over rounded hills covered with fern, I
almost started at a thoroughly English scene suddenly exposed. In
the valley beneath, a quiet little village; a church-like building
of stone, with a clock on the tower; an English cutter at anchor,
with her ensign flying, in the arm of the sea before-mentioned,
close to the village; gardens full of flowers, surrounding the
neatly-built and white-washed cottages; cattle grazing about the
surrounding hills; and a whole school of little English children,
hallooing and screaming to one another as they played in a field,
quite transported me in imagination to the other side of the world.
Recalled to the truth by our pedestrian companions asking us to stop
for them, I enquired of Mr. Baker how long that respectable church
had been built? and was disappointed to hear that the fancied church
was a store-house. A small, low building, which he pointed out, was
the chapel--it looked much more like a small school-house.
I was glad to see that our native companions took pains to dress
themselves decently before they entered the village; as, while
running along the road, they had carried their clothes in their
hands; but of their own accord they put them on as soon as the houses
were seen.
In the village of Keri-keri we found an English welcome, and an
abundance of happy-looking, healthy children. Their parents seemed
to bear the Church missionary character, open integrity, and the
outward indications of a sincere wish to do that which is right.
It may seem absurd to speak thus decidedly upon a hasty glance and
first impression; but there is a talisman in a truly honest face, and
a charm in the manner of one who ‘thinketh no evil,’ that to me is
irresistible; and I have never yet found cause to think lightly of
‘ten minutes sight.’
At about ten o’clock, Mr. Baker and I embarked in my boat, to
return to Paihia. As we passed down a river-like arm of the sea by
moonlight, but little idea of the country on either side could be
formed. What I could distinguish was undulating, and rather low land.
We were four hours on the water, though the boat moved fast with a
fair wind.
I was glad to learn from all quarters that the natives are very fond
of the white children. Mr. Davis told me, that his sons could engage
the attention and assistance of natives a great deal more easily
than he could himself. Speaking the native language more fluently
may assist the young people in their intercourse; but they are liked
chiefly because born in the land, and because of the naturally
kind disposition of the New Zealanders. Many instances have proved
that they are kind by nature, and that their feelings are keenly
sensitive, as well as very strong. But there are opposing feelings,
each powerful, in the same individuals; and upon education, habit,
and the accidents of moments, depend their development and the
ascendancy which either may obtain.
On the following day (29th), Waripoaka visited the Beagle; he was
accompanied by a mixed assemblage of men, women, children, pigs,
dogs, and fowls, all in one large canoe. His own appearance, a
spare figure and tattowed face, ill-dressed in a shabby old suit
of European clothes; and the disorderly group in his train, formed
an unfavourable outward contrast to the warlike array of a heathen
New Zealand chief. Waripoaka seemed to be very intelligent and
unassuming; perhaps his manner to white men was too humble. It did
not agree with pre-conceived ideas of an independent, haughty New
Zealander, to see bows and awkward grimaces (intended for good
manners) made by a man whose eye and aspect at once precluded the
idea of any approach to refined habits.
During our stay at New Zealand we heard much of the zealous activity
of the officers of ‘La Favorite’--a French surveying ship--which
had lately visited, and made a minute plan of the Bay of Islands.
They must have examined every corner and ascended every hill, by the
accounts we received; but neither natives nor English settlers seemed
able to comprehend the principle which animated Captain La Place and
the officers of La Favorite to take so much trouble in a foreign
country for no good to themselves alone. I was able to explain this
to some of them by instancing my own occupation on the shores of
South America, and showing that nations acted upon grander principles
than individuals. I was told that M. La Place had likewise examined,
with much care, a considerable extent of the eastern sea-coasts of
the northern large island (Eaheinomawe, or Yahinomaui).
The term Rangatira, Rangateeda, or Rangatida, has spread among all
classes, excepting only the slaves, who are prisoners taken in war or
their descendants. Every free Zealander now styles himself rangatira.
At Otaheite there is a very limited number of raatiras, as the
secondary chiefs are there called; and each of those so styled
is really a person possessing a considerable estate, and having
influence over his neighbours. There can be little doubt that
originally the words were alike; or rather there was but one word
which expressed either ‘freeman’ or ‘privileged person;’ and that the
first people of New Zealand were animated by the spirit of equality
and apparent liberty, which is seen to prevail in most colonies.
Is not this the natural spirit of an association of adventurers,
whose objects are similar, whose origin, individually, as to birth
and place in the parental society does not differ much--if it
does, the difference is unnoticed when not upheld by accidental
circumstances--and whose property is very similar?
Democratic, essentially democratic, is the present political
state of the New Zealanders; and one cannot help pitying their
short-sightedness in exposing themselves to the caprice and
dissensions of the many who obtain temporary influence, and to the
wars, harsh slavery--for in the heathen districts the life of a slave
depends upon the caprice of his master--and dreadful consequences.
But this shocking existence, so utterly repugnant to our ideas of
happiness, excited and still excites the New Zealander to animal
enjoyments, and a sort of pleasure resulting from the gratification
of his horrible propensities, which is almost incomprehensible to us,
however intelligible it may have been to our earlier ancestors. Do
not let us entirely forget the painted savages who opposed Cæsar--or
the sacrifices of the Druids!
Some of the Zealanders have amulets and other similar trifles hung
around their necks. Small uncouth images, much like the Burmese or
Chinese ‘josses,’ formed out of a very hard stone (‘jade’?), are
so highly prized by them that they are, generally speaking, very
reluctant to part with any. I got one from the daughter of Shunghi,
but could not obtain a second, though she had several. I was told
that they value them as hereditary relics, as well as supposed
charms. Many nations, even at the present day, put faith in relics,
some more especially in such as have a word or words upon them,
which it is supposed the evil spirit would not like to see or to
hear, and therefore would avoid. Particular figures and shapes also
are considered to be disagreeable to the author of evil and his
agents.[7] Surely the New Zealanders must have tried thus to frighten
Satan by their hideous images, and by the uncouth, horrible faces
which they delight in making. The little images, or amulets of jade,
are formed in a similar fashion!
These small idols, or talismans, seem to me to have been cut into
the rude likeness of an ape, or a ‘ribbed-nosed baboon.’[8] Yet,
excepting the face, they resemble figures of Hindoo gods! What
time and pains must have been bestowed in working such hard pieces
of stone, unless indeed, a method of acting upon them by fire or
chemistry was known: or that when first taken from the ground they
were softer.[9]
Besides the use which the natives make of the flax for clothing by
day, a mat, coarsely woven of its fibres, is tied at night, or while
it rains, round the neck, and forms a sort of thatch, under which
the owner squats upon his heels, and, at a little distance, looks
very like a bee-hive. The rough tuft of coarse and curly black hair,
which shows at the top of the conical roof, does not at all injure
the resemblance; and in this manner a great number of the natives
pass their nights, especially if there is the least chance of a
surprise or attack from an enemy. I was told that they sleep as well
in this way as if they were lying down, but I doubt it much, and
think that only a part of the whole number at any place, keep watch,
or remain ready in this manner, while others sleep lying down, though
frequently in the open air. A more watchful way of resting could not
well be devised.
30th. Unpleasant discussions, on the local discordances I have
already mentioned, obliged me to delay sailing for some hours:
but at last I escaped, happy to disentangle myself from a maze of
disagreeable questions, in which it was not my proper business to
interfere, though unavoidably I had become involved in them. By
evening we had gained a good offing, and profited by it in the night,
during a strong gale of wind from the eastward, with a lee current,
setting to the north-west, about a knot an hour. When we sailed there
was every appearance of a gale coming on, but all our necessary
operations were completed, and to have stayed an hour longer in that
place would have been far worse than passing some hours in a gale of
wind at sea.
That the few notices here given of a small part of New Zealand are
scanty and quite insufficient for those who seek general information,
I am well aware: but the Beagle’s stay was very short, and I
have made it a principle in this narrative to restrict myself to
writing what I or my companions collected on the spot: admitting a
few quotations from other authorities, only where they seemed to
illustrate or explain a particular subject, without requiring much
space. To those interested about this important and rising country, I
need hardly mention the volume of evidence taken before the House of
Lords, as the latest,--and Cook’s account as the earliest,--as well
as best sources of information.
I will now endeavour to draw attention to a few of the difficulties
against which missionaries have to contend, while anxiously
labouring in their holy cause among Polynesian, Australian, and
European infidels. It may be supposed that population and occasional
intercourse had every where extended, even before the ever-memorable
epoch, when the ‘Victory’ was steered by the daring Magalhaens across
an unexplored ocean: but since that time, intercourse with Polynesia
has so much increased, that the most interesting islanders--those of
Otaheite and the Sandwich Islands--are already more civilized than
the natives of some of the Spanish settlements in America.
The New Zealanders are improving; so likewise are the natives of
many other islands, which have been visited by missionaries: but
those islanders who have been altered only by the visits of whalers,
sealers, and purveyors for Chinese epicures, have in no way profited.
On the contrary, they have learned to show less respect to their
own ordinances, and have been taught no others in stead. The most
abandoned, profligate habits and ideas, have been encouraged by the
latter classes of visitors. By their fire-arms, ammunition, and
spirituous liquors,--exchanged every where for provisions, and for
the gratification of their animal inclinations,--lamentable effects
have been caused.
Some men-of-war have allowed an unrestrained intercourse with the
natives, receiving them on board, and permitting them to remain,
as is still usual among the whalers. Others have not admitted any
on board, excepting visitors who were formally received, and did
not remain. Such, for example, as the Queens of the Sandwich Isles
or Otaheite, with their attendants. But although in that respect
men-of-war may have to plead guilty, they are free from any charge
of exciting mutual hostility between neighbours; of taking any part
in hostilities which were being carried on between rival tribes at
the times of their visits; or of acting in any manner which could be
likely to lower Europeans in the estimation of the natives, or to
excite a feeling of animosity against white men in general.
Stray, or rather escaped convicts, are the chief drawback.
Unrestrained by any religious, or even mere moral principle, those
abandoned men have done vast injury, but have frequently fallen
victims to the just indignation of the provoked islanders, whose
hospitality they abused. Convicts are seldom brave, but usually
unprincipled, designing, and cunning; can one then wonder at the
natives of some South Sea islands taking an aversion to white
people, if their only acquaintance with them has been through such
characters, transported to Australia for life, in consequence of
felony: who have again, perhaps, been banished from Australia to the
doubly penal settlement of ‘Norfolk Island;’ and have thence escaped
to wander through those countries in which they have the strongest
hope of avoiding apprehension.
It is little known, and difficult to estimate, how much anarchy,
tumult, and destruction of human life have been prevented by the
presence and active exertions of missionaries, during the last twenty
years, in which French, Russian, American, and English intercourse
with the Pacific, has so much increased. Under the colours of the
United States, and of our own country, more than five hundred sail
of vessels have been annually employed in the Pacific, during late
years. To obtain refreshments and supplies, such as I have mentioned,
only those islands on which there are white or native missionaries,
are considered safe for single merchant ships. But even while
profiting by the influence of the missionaries, and assisted by them
in their intercourse with the natives, men who belong to those very
ships hesitate not, in many instances (but not in all), to ridicule
the means by which the missionary has gained his influence--to
encourage immorality, and the use of ardent spirits, and to seek
for faults in a system, as well as in the behaviour of individuals
according to that system, because it has a tendency to limit the
indulgence and expose the impropriety of their own unrestrained
misconduct. If the opponents of missionaries could be prejudiced so
far as to allow no other good character to have been earned by those
hard-working men, they can never deny them that of peace-makers.
Many sailors have left their ships, and settled for life, upon
various islands. Though generally immoral, some of these men have
established a character among the islanders, so very different
from that of the convicts, that persons who understand the native
descriptions are seldom deceived in their estimation of a man who,
they hear, has recently settled in any place.
Some of these seamen have astonished the New Zealanders, and even
men of the Feejee Islands, by hardy courage in warlike enterprises.
One, known by the name of Charles, has been already mentioned as
having distinguished himself so much by his activity and daring in
wars with other islanders, that he was treated as a chief of very
high rank, and allowed to have a hundred wives: while the greatest
chieftains had from fifty to a hundred and fifty, according to their
rank. There are now said to be upon the southern large island or
middle island of New Zealand, settlements supposed to be formed by
some two or three hundred abandoned characters, European, Australian,
and American. These outcasts, of whom a proportion are convicts, have
established a sort of system amongst themselves, in order to regulate
their intercourse with the natives. I was told that they were living
with native women, and, at that time, cultivated the soil; but,
what will be the consequence of such a colony, if left to their own
devices in that distant corner of the world? Yet, again, where could
outcasts, whose state of exile (if they may be supposed to have
good feelings) would be as insupportable to themselves as pitiable
in the minds of others--where could such unhappy wretches be placed
more appropriately than at the Antipodes? They should, however, be
frequently watched, to check any approach to piratical preparations,
as well as to give timely notice of such an intention.
Settlements of a different character are elsewhere forming, and
the establishments of individuals are increasing in North New
Zealand, at Otaheite, and in the Sandwich Islands. Between these
establishments, small vessels are always in motion: and not trifling
is the trade in oil (cocoa-nut oil), arrow-root, and sugar, between
Otaheite and Sydney: in flax, spars, potatoes, and whale-oil,
between New Zealand and Sydney; in sandal-wood, bicho-do-mar,
nut-oil, pearl-oyster-shells, and curiosities (such as native arms,
implements, and clothing) between other islands, and Australia,
Tasmania,[10] the East-Indies, China, and South America.
Thus surrounded by those who are engaged in a commerce annually
increasing; unavoidably involved in local dissensions; referred
to on all occasions as interpreters or as peace-makers; and I may
say, as the consular agents of white men of all nations;[11] it
argues very favourably for the missionaries that they have as yet
upheld the character of their sacred office, though sneered at by
nominal friends, censured by enemies, and always struggling against
opposition. I have said that at the Sandwich Islands there is a
consul; on those islands there are missionaries from the United
States, but none from England. At Otaheite, also, there is now
consular authority. At New Zealand there are two officers, holding
the indefinite station of ‘Resident.’ One of these officers had a
salary, but denied having any authority to act as a consular agent,
or even as a magistrate. The other resident (who lived at Hokianga)
was not in the receipt of any salary; his appointment having been
given for the reasons stated in a letter from the Colonial Secretary
at Sydney, dated 29th June 1835, of which a copy is inserted in the
Appendix (No. 37), accompanied by extracts from an excellent letter
addressed to Mr. Busby. (No. 38.)
Upon reading these statements, it will not be difficult to form an
idea of some of the embarrassments of a secular nature, which perplex
the missionaries, after having overcome all the primary dangers and
difficulties of establishing themselves in savage--even cannibal
countries. Although they are now able to assist their own countrymen,
who have eagerly profited by their exertions,--settling in every
direction upon those very lands to which access was obtained by their
hardy, daring enthusiasm, and is preserved by the united efforts of
the supporters of missionary societies, assisting and encouraging
individual exertion,--their own strength is failing!
Embarrassments of many kinds are arising; one, jealousy of that
influence which has enabled even those who are jealous to approach
the spot upon which they now stand, and oppose the missionary as he
exerts himself to suppress licentious habits and the use of ardent
spirits. While assisting their early settlement, the missionaries
were the best friends of those adventurers who sought a livelihood
among the islands of the Pacific--in New Zealand especially. But when
once established, ingratitude and utter want of reflection became too
prevalent among the worst sort of settlers, whose only occupations
were those of publicans and especial sinners. The few respectable
settlers--men of character and property--such as Mr. Clendon and
Mr. Mair at New Zealand, Mr. Bicknell and Mr. Henry (junior) at
Otaheite, have acted--I rejoice to say--in the most honourable and
praiseworthy manner. Their conduct deserves unanimous applause. To
many it appears, that the respectable support and steady countenance
of these upholders of the real character of Britons have, in a quiet,
unpretending manner, much assisted the progress of the missionaries,
and the spread of incipient civilization which must accompany the
sacred truths of the gospel. If a few such men had not appeared upon
that side of the world, how low might the character of Englishmen
have fallen there. A few isolated missionaries would have been always
opposed by numerous reprobates.
By such men as those who are jealous of the influence of the
missionaries, an outcry has been raised against their “attempts to
monopolize the lands.” Said those men, “Why should a missionary
be allowed to purchase so much land as to prevent people who come
afterwards from obtaining an eligible piece of ground near a
frequented port?” “Why should Mr. ---- be allowed to try to prevent
Waripoaka and his tribe from selling me that piece of ground, because
he thinks that I shall sell spirits, or build a public-house? Have
not the missionaries already monopolized the best land in the finest
situations?”
In answer to this, lest the reader should think that the missionaries
have been covetous, and have taken undue advantage of their influence
(gained, it ought to be remembered, at the imminent risk of life, and
when no ordinary men dared to stop in the land), I will explain--that
a large extent of land in New Zealand was long ago purchased by
the missionaries, on behalf of the Church Missionary Society: and
that many of the outcriers supposed that land to be the private
property of individuals. And I will ask for attention to the too
little considered fact, that these unjustly blamed individuals have
(by their engagements) divided that tie which once held them to a
country whose inestimable value can only be fully felt by those who
have long been wanderers in other lands. New Zealand, or Otaheite,
or a less known island, is now their home; and there are around them
a host of little children whose smiling healthy looks would interest
even strangers in their behalf, whose country is that adopted by
their parents, and to whom every good father would anxiously desire
to leave a sufficient maintenance, such as his own honourable
exertions could procure. Shall the missionaries be debarred from
providing in a proper manner for the future welfare of their own
children? If a missionary and a more recent settler are each in
treaty for a particular piece of ground, and the former obtains it
upon easier terms than the latter, is it not a natural consequence of
the good-will entertained towards him by the natives; many of whom
understand and appreciate his motives, and are themselves very fond
of the little white children, considering them as belonging to their
country? The missionaries have bought land, as opportunities offered;
and they, of course, from their residence upon the spot, have had
better opportunities than occasional visitors or late settlers.[12]
If anathemas, indulgences, or excommunications were in vogue among
British missionaries, one might have a suspicion of undue influence;
but as such engines of spiritual, or indeed temporal power, have not,
as yet, travelled out of the coral circle of the Gambier islands,
I think we need not impugn the characters of highly religious men,
by puzzling ourselves to learn how protestant ministers--unassisted
by artifice, supported by no temporal power, except that of public
opinion, excited by their own good conduct--could have obtained
so great an influence over tribes of New Zealanders, as to induce
them to part with their paternal lands upon terms which the natives
thought unfavourable, or less advantageous than those offered by
other persons.
In opposition to such an idea as that of their eagerly grasping
at territory, and using undue means to procure it, I know with
certainty, that the Rev. Henry Williams, and his brother William,
exerted all their real influence--that of advice--in pointing out the
consequences which would result to some tribes who were inclined
to part hastily with extensive tracts of valuable pine forests. The
real value of those trees was explained to the natives; and they were
shown distinctly how a careful management of such stores of spars
would ensure a future property, and sufficient maintenance for the
native children who would otherwise be deprived of their birthright.
Did this show a desire to monopolize?
But I must hasten to a conclusion of the subject. When authorized
agents of European or American governments assume active functions
in New Zealand (where at present they are little more than cyphers),
I hope they will have the good sense to ask for advice from the
missionaries; who, no doubt, will duly remember, that, however they
may have been called upon to act during emergencies, the duties of
their office are, or ought to be, separated as much as possible from
affairs of a secular nature. Neither in politics, nor in any kind
of hostilities or dissensions, ought they to take a part, excepting
as peace-makers, if an officer or authorized executive agent of
government is within their reach.
* * * * *
Among many omissions which I am obliged to make in the subsequent
chapter, are the following:--On the 7th of January, while
more than two hundred miles from any known land, we saw a
boatswain-bird and two white tern. To those who are interested
about the distances to which birds fly from land, this remark may
be worth notice: as some persons say that tern never fly far.
* * * * *
Mr. Chaffers obtained the jaw of a huge blue shark, at Hobart
Town, which had been killed by the boat’s crew of Mr. James
Kelly’s whaling vessel. The extreme length of the monster was
thirty-seven feet. Its jaw is now in the United Service Museum.
* * * * *
About Van Diemen’s Land, the barometer ranged higher than I had
witnessed in the southern hemisphere.
FOOTNOTES:
[1] A few horses had been brought over from Sydney.
[2] Or mearee (spear).
[3] This bird (Apteryx Australis) has lately been described by
naturalists, therefore I say no more about it.
[4] Secretary to the Church Missionary Society.
[5] The Church Missionary Society have sent out the thrashing
machine, and probably it is now in full operation.
[6] The chilipã is a kind of loose breeches.
[7] Mosheim, in his edition of Cudworth’s Intellectual
System.--Encyc. Brit.
[8] The mandril, of Buffon. Apes were worshipped in India.--Ibid.
[9] It is still a matter of conjecture how the Peruvians worked in
the very hard stone of which some of their ornaments were made.
[10] Van Diemen’s Land.
[11] At Otaheite and Owyhee excepted.
[12] After a purchase of land has been made by a settler (or
immigrant, as the colonists say), he is considered to be under the
protection of the chief of the tribe from whom the purchase was
effected.