RETURN TO ENGLAND AND LAST YEARS
The discovery of gold in the Southern Island had brought such a rush of
new settlers that it seemed necessary to divide the Diocese of
Christchurch and form a new Diocese of Dunedin. All were agreed about
this, but unfortunately a controversy arose as to the actual appointment
of the new Bishop. Selwyn, eager to see someone appointed as quickly as
possible, wrote to the Archbishop of Canterbury, with more definiteness
than the Rural Deanery Board at Dunedin was prepared for. The Archbishop
with unexpected promptitude, appointed and consecrated Dr. Jenner,
Bishop of Dunedin, but the Rural Deanery were not prepared for this,
they said that the necessary money had not yet been collected and
refused to recognise the appointment. This unfortunate incident shows
the difficulties that lay in the way of the Colonial Church, and its
relations with the Home Church in the early days, before experience had
regulated the situation. During the period of delay, Selwyn went himself
to Dunedin to try to promote the raising of the money needed. In this
way he saw the goldfields and was able to judge of their needs. He wrote
from there (1866) describing the hurry of the life, where everything had
to be improvised to meet the rush of new arrivals eager for gold. “The
traffic seems to go on Sundays and week-days alike, and a Scotchman whom
I invited in vain to church, admitted that all the lessons of the old
country were forgotten on the road.... Upon the whole as the thing had
to be done I am not sorry to have had to go over this province. Part of
my object is to visit as many of the diggers as I can and to hold
services wherever I find them disposed to attend. There was a large
party of them on board who assured me that it was a mistake to suppose
that there were not many among them who cared for better things than
digging gold. They have the character of being a manly and independent
body of men, for the most part orderly and honest. It is a comfort to
think that this is the last work of bishop-making in which it will be
necessary for me to engage; and when this is done I may break my wand.”
It is not necessary to follow the long controversy over the filling of
the See of Dunedin, since after this the matter did not really concern
Bishop Selwyn. It was not till 1871 that the difficulty was settled and
a Bishop appointed.
Writing to E. Coleridge at the end of 1865, Bishop Selwyn had said: “I
do not see my way to another visit to England. It is more congenial to
my present feelings to sit among my own ruins, not moping, but tracing
out the outlines of a new foundation, than to go through another course
of public life in England. So much has been said or written of late
about my order that I have begun to think it will be well for us to be
more sparing of our visits.” When, however, he received a summons from
the Archbishop of Canterbury to attend the first conference of Bishops
of the Anglican Communion, which was to be held at Lambeth in 1867, he
felt bound to go. He had always regarded it as a duty to obey the orders
of a superior in the service to which he had given his life, and his
desire for the general restoration of synodical government in the
Church, made him consider the proposed Lambeth Conference as of supreme
importance. He left his work in New Zealand with deep regret and there
was much sorrow amongst his people at parting with him even for a time,
increased by a lurking fear that he might never return. Before he left,
his friends met in the little Chapel at Auckland for a last Communion
together. There were seventy communicants too many for the chapel to
hold and they overflowed into the study behind. One who was there
writes:
“I doubt if there was a single dry eye in the chapel; and the Bishop’s
voice at times was scarcely audible, for the sobs which were heard on
every hand.”
It was a disappointment to Selwyn to find on reaching England how little
interest was shown in the Lambeth Conference, how few even of the clergy
realized its importance. He wrote:
“From our distant point of view we look upon this Conference as the
most important opening for good which has ever been offered to our
Anglican Church; but I have not yet seen any signs to lead me to
believe that it is so considered here. I have invitations to meetings
of all kinds up to the very day of the meeting, and the clergymen who
write to me do not seem to be aware that I came to England for one
object and that I am prepared to devote all my time and attention to
that, and that therefore I must be free in mind and time to prepare
for it beforehand, and, after the meeting is over to work up its
results.”
At the Conference he was described as “well nigh the most conspicuous
figure and certainly the most attractive spirit there.” Mrs. Selwyn
writes that he came back from the meetings “sometimes quite happy, and
sometimes quite desponding, the precious time being so frittered away.”
He was distressed at “the want of previous arrangement, at the lack of
all formality or of anything to give dignity in the eyes of the public
or honour to the brethren.” After the Lambeth Conference, he went to the
Wolverhampton Church Congress. There he had the support of other Bishops
from overseas in claiming that the Church in the Colonies should have
the right to manage its own affairs. He himself spoke on Missions
“doubtful how he could concentrate the lifetime of twenty-five years
into twenty-five minutes.” He did express the spirit in which he had
worked when he said: “I do not know what failure means.” He ended with
an earnest appeal for unity, the appeal which comes with ever growing
force to the Church at home from the mission field, and which again and
again falls on deaf ears:
“The best assistance you can give to us in our missionary work is to be
united amongst yourselves.... I have learned in that great Pacific, on
which my islands lie like little gems, to pray for the grace of God to
distil from the great ocean of the Catholic Church this essential salt
of unity, and with that salt to season all sacrifices, whether prayer,
praise or almsgiving, and whether at home or abroad may that sacrifice
be acceptable to God.”
Shortly after the Wolverhampton Congress, the Bishop of Lichfield died
and Lord Derby asked Selwyn to be his successor. Selwyn answered
immediately that after having taken counsel with no one but God in
prayer: “I have been led to the conclusion that it is my duty to return
to New Zealand (1) Because the native race to whose service I was first
called, requires all the effort of the few friends that remain to them;
(2) Because the organization of the Church in New Zealand is still
incomplete; (3) Because I have still so far as I can judge, health and
strength for the peculiar duties which habit has made familiar to me;
(4) Because my bishopric is not endowed with more than £80 per annum and
I have no reason to expect that the C.M.S. will continue their annual
grant of £400 to my successor.” These were the chief reasons he gave to
Lord Derby and he ended his letter with these words: “I could work with
all my heart in the ‘black country’ if it were not that my heart is in
New Zealand.”
The matter was not allowed to rest there. The Archbishop of Canterbury
wrote to Selwyn asking him to reconsider his decision. The Queen sent
for him and expressed her wish that he would accept the bishopric.
Selwyn then wrote to the Archbishop:
“I had no other reason for going (to New Zealand) than because I was
sent. Upon this question of obedience I am still of the same mind. I
am a man under authority.... As a soldier of the Church I shall
probably feel bound to do whatever my commander-in-chief bids me.”
To his dear friend, Sir W. Martin, he wrote first:
“My own desire to return to New Zealand is so strong, that I cannot
altogether trust my own judgment on a question of conscience.... How I
wish I could take counsel with you. I have no one here, except Sarah
(his wife), who can even feel the force of the argument on the New
Zealand side.... The point of obedience is the only one upon which I
see any light.... You may be sure that I shall not rest until
everything is made as sure as I can for my dear old land if I am
obliged to leave it.”
A month later, when he had felt it to be his duty to obey commands and
accept the bishopric of Lichfield and all was settled, he wrote again:
“I shall go to work immediately to raise an endowment fund for the
bishopric. Most of the furniture in the ‘palace’ will be left as an
heirloom to the See, with the library.”
He had told the Archbishop before his appointment that it would be
absolutely necessary for him “to go back to New Zealand, if only for a
few weeks. Everything there was left at short notice.”
On January 9th, 1868, he was enthroned at Lichfield and for more than a
year he was Bishop both of New Zealand and of Lichfield. How he viewed
his new work is shown by his determination to give up at once Eccleshall
Castle, the house in the country twenty-five miles from Lichfield in
which his predecessors had lived, and to settle in the old palace in the
Cathedral close. He set to work at once to visit the forty-six rural
deaneries in his immense diocese, in order to gain some idea of what his
work would be, and he began to lay plans for synodical organization in
the diocese. _Punch_ had some verses about his appointment in which it
was said that he had been called “to his work among savages this side
the main,
In the Black country, darker than ever New Zealand
Mid worse ills than heathenism’s worst can combine,
He must strive with the savages reared in our free land.”
He sailed for New Zealand in the summer and reached Auckland in time for
the General Synod of the Province in October, when six Bishops were
present. Patteson was there, having come from Melanesia in the _Southern
Cross_, filled with intense grief at the prospect of losing Bishop
Selwyn. He wrote:
“I don’t think I ever quite felt till now, what you have been to me
for many a long year,”
but he went on to say:
“It is perfectly clear to my mind that you could not have done
otherwise. I don’t grudge you to the mother Church one atom.”
In his address to the Synod, Selwyn dwelt upon the advantages of the
independent position of the Church. “I earnestly entreat you as one who
has seen the work of the Church on both sides of the world, hold fast to
your voluntary compact: make it as perfect as you can: seek for
Communion with all branches of our Anglican Church now scattered over
the world: aim at one common standard of faith and ritual in all
essential points, treasure up the memory of all the blessings and
privileges which we have inherited from our Holy Mother, that it may be
seen that by none is she more honoured and beloved than by the most
distant of her children.” The address which was presented to him by the
Synod shows how he was regarded. It is only possible to quote some
sentences from it. “It seems as if you had been sent first to warn the
most distant members here, and were called now to quicken the very heart
of our dear mother Church at home, so that the life blood may circulate
with fresh vigour throughout the body. How can we ever forget you? Every
spot in New Zealand is identified with you. Each hill and valley, each
river and bay and headland is full of memories of you; the busy town,
the lonely settlers’ hut, the countless islands of the sea, all speak to
us of you.”
An address from the Maoris in the Waimate was brought to him by their
own Maori Priest which said:
“Sire our thought with regard to you is that you are like the poor
man’s lamb, taken away by the rich man.... Go, Sire, we shall no more
see each other in the body, but we shall see one another in our
thoughts. However we are led and protected and sanctified by the same
Spirit.... This is our lament for you in a few words:
Love to our friend who has disappeared abruptly from the ranks!
Is he a small man that he was so beloved?
He has not his equal among the many.
The food he dispensed is longed for by me.”
The general Maori address said:
“You leave here these two peoples—the Maoris and the Europeans.... Go
to your own country; go, the grace of God accompany you. Go on the
face of the deep waters. Father take hence with you the commandments
of God leaving the peoples here bewildered. Who can tell that after
your departure things will be as well with us as during your stay in
this island. Our love for you and our remembrance of you will never
cease ...”
Selwyn left New Zealand full of hope for its future, confident that the
Maori Church would revive and that “The remnant is taking root downwards
and bearing fruit upwards.” He exhorted his Synod not to forget that
remnant of the faithful Christian Maoris, saying that no increase of
European population should make them “forget that it is still a remnant
in the great congregation of Christ.” His departure from Auckland was a
sort of triumph. All shops were shut, and he and Mrs. Selwyn, who was
raised up aloft in a high seat, were dragged by four horses to the pier
in a brilliantly coloured triumphal car, amidst the hurrahs of the
excited people, the Bishop stretching out his hand for a last shake as
he passed through them.
The pain of parting did not prevent him from looking on with eagerness
to the work which lay before him. At Sydney he wrote to his dear friend,
Judge Martin, and told how he had watched for the last time the familiar
landmarks of the coast as he passed them, adding:
“And then the thought came upon me with great bitterness that I should
never see the dear old land again. But the mind has now settled down
upon its new bearings, and the magnet of English interests and work
begins to draw me on.”
Six months after he had left England he was back again, and at the age
of 59 he settled down to the great new work that lay before him. With
the details of that work we are not here concerned. During the ten years
of his work as Bishop of Lichfield, he showed the same unbounded energy
and devotion which had characterised his life in New Zealand. The
experience gained there was turned to account in all he did and planned.
From his clergy he demanded the same energy and devotion to work which
he showed himself. He gave much attention to the training of the clergy
and to the development of the Theological College which had been
established at Lichfield. Sometimes he was considered exacting and hard
because he demanded and expected so much of others. He had no patience
with slackness and was not one to tolerate excuses. When a student to
whom he remarked: “I have not seen you at chapel lately,” answered, “No,
my Lord, I have had a bad cold,” he retorted: “I think your cold must
have been bad since the beginning of term.” Always exact and punctual in
keeping engagements himself, he could not tolerate failure in this
respect in others. But the students recognized his anxiety to help each
one in the College and knew that he was unsparing of his time in guiding
their studies. One of them writes:
“We felt as we went forth to our work that we knew our Bishop, and
that he knew us.”
The missionary spirit which had inspired him in his work in New Zealand
and Melanesia, found its opportunity in the work he did in the Potteries
and the dark places of his diocese. It was inspired alike in the Pahs of
the Maoris, in the Pacific islands and the slums of England, by his
profound conviction that under every human skin God has planted a human
heart, and that it is the business of God’s servants to go and find it.
So he visited workhouses, gaols and infirmaries, and started a barge
mission amongst the people on the canals.
Many great questions agitated the Church during the ten years of
Selwyn’s English episcopate, and in all of them he took active part. He
laboured especially to make the Councils of the Church a reality and to
bring about that Synodical government which he had always believed to be
so desirable. In consequence, he used his influence to promote a second
Lambeth Conference, as a means of bringing into close federation all the
branches of the Anglican Church. But as was to be expected what lay
nearest to his heart was to make his Church a really missionary Church.
When he first came to Lichfield he found that about two-thirds of the
parishes in his diocese did nothing for foreign missions, but he soon
made Lichfield a centre of missionary activity for the whole Church and
the place to which missionaries from far distant lands looked for help
and counsel. No fewer than five missionary bishops were chosen from
among the clergy in the Diocese. In 1871 at the invitation of the
American Church, Selwyn went to the Triennial Convention held at
Baltimore. Intercourse between the different branches of the Anglican
Church was not then so close and intimate as Selwyn longed for it to be
and as it has since become, partly through what he himself was able to
accomplish. During the Convention, the American Board of Missions held
its Jubilee, and to it Selwyn gave one of his great missionary
addresses. He spoke of the coldness and backwardness shown in regard to
Christian missions, which he attributed in part to the imputation of
failure and asserted that there is no such thing as failure in the works
of God, and asked how with the feeble efforts made, we could hope to
evangelise the world; in part also he attributed this backwardness to
the idea that there were races incapable of being taught, and
contradicted this error by asserting “that there is not one single being
on the face of God’s earth, who is shut out from the promises of the
Gospel by any difference of intellectual or of moral capacity.” This
belief he was able to illustrate from his own experience. The success of
missions he attributed to the fact that “missionaries had been found
who, instead of expecting wild men to conform to ours have made our
habits conformable to theirs, who have followed them from place to place
and won their confidence, who have lived the same rough lives that they
have lived.” He told the Americans of the immense privilege that was
theirs, owing to their vast population, of undertaking the charge of the
larger nations of the earth. The Bishop of Quebec, who was present on
this occasion, spoke of it as the grandest missionary meeting he had
ever witnessed, and said that Selwyn held the magnificent audience under
the spell of his burning thoughts.
It was after Selwyn’s return from America, that he heard in the year
1871, the crushing news of the murder of Bishop Patteson in one of the
Melanesian Islands. Patteson was dear to him as a son, he called him the
most perfect of men, and the news which he felt to be so disastrous for
the Melanesian Mission seemed to make him at once ten years older.
Patteson’s death bore abundant fruit, for it attracted attention to the
cause in which so gifted a man had laid down his life. Those who had
scoffed at missions were forced to think, and when we compare the way in
which they were spoken of by Sidney Smith with the estimation in which
they are held now, we can believe that the death of the martyr bishop
was one of the causes of the change. Two years afterwards, Selwyn’s own
son went out to work in the Pacific and in 1877 was chosen by the
General Synod of New Zealand to be Bishop of Melanesia.
It is impossible here to give any account of Bishop Selwyn’s many
activities and interests during these last busy years of his life. He
never spared himself, nor sought the ease and comfort which he had long
learned to do without. Sometimes his indignation with those unwilling to
face hard work and self-denial showed itself in sharp and hasty words,
which he afterwards regretted, for he was really one of the meekest and
tenderest of men. To one whom he had reproved perhaps too sharply for
neglected work he said: “I seem Sir, to have two duties to perform,
first to take you down and then to take myself down.” Sir William Martin
who had so closely watched his work in New Zealand wrote of him:
“To him work was no drudgery. He was the willing servant of a loving
master; paying little regard to praise from men, rather turning aside
from it, and giving to others the credit of what he had done or spoken
well. There was no moroseness or asceticism about his religion. He
enjoyed as few do, the beauty of the world. Being strong in faith he
was daring, direct and fearless; stern too, when sternness was needed;
yet withal tender as a woman to the sick, the suffering, the penitent
and to children.”
In March 1878 his splendid strength began to fail. But, though weak and
suffering, he would not give in, and held a Confirmation at Shrewsbury
on the 24th. When in the vestry someone remarked on the vigour he had
shown, he answered: “Yes, but it was like holding on to a ship in a
storm. I held on by my hands and feet.” Sinking into a chair he added,
“The end is come.” This confirmation was his last public act. He went
back to Lichfield the next day. Then came days of weakness and suffering
during which he still followed the work going on in his diocese, and
bade farewell to those near and dear to him. In his wanderings he
thought of the work to be done and said: “I ought to be there, I fear I
am getting idle.” When Sir William Martin came to see him, he turned to
thoughts of New Zealand days. His beloved Maoris were present to his
mind and he repeated several times “They will all come back.” Maori
words rose to his lips in his wanderings and almost his last words were
in Maori, “It is light.” He died on April 11th, 1878, glad to pass from
his work to that fuller light in which he so fervently believed.
INDEX
A
Abraham, Dr., 10, 61, 63, 74, 121, 122, 135, 137
Abraham, Mrs., 75, 77
Adams, John, 127, 130
Adelaide, Bishop of, 151
Ahuriri, 34
American Board of Missions, 173
Anaiteum 70, 71, 128
Annus Mirabilis, 74
Auckland, 26, 28, 36, 45, 46, 59, 72, 77, 118, 126-135, 142, 143
Australasian Board of Missions, 73
B
Baltimore Convention, 173
Bay of Islands, 28, 49
_Bayonnais_, The, 134
Blackburn, Rev. S., 137, 138
Blomfield, Bishop, 5
_Border Maid_, The, 74, 78, 82
_Bounty_, The, 127
Boveney, 3
Botany Bay, 13, 14
Broughton, Bishop, 5, 18, 19, 25
Browne, Colonel, 141
C
Canterbury Association, 95-97
Christchurch, 98
Christchurch, Bishop of, 106, 131
Church Missionary Society, 5, 6, 14, 18, 19, 45, 57, 58
Coleridge, Edward, 63, 84, 100, 108, 116, 163
Colonial Bishoprics Fund, 5
Colonial Office, The, 54, 56
Cook, Captain, 13
Cotton, Mr., 12, 24
Crimean War, The, 108
Constitution of New Zealand Church, 90-92, 102
D
_Daisy Chain, The_, 117
Darwin, Charles, 18
Derby, Lord, 165
_Dido_, The, 64, 65, 66, 69
Dunedin, Diocese of, 161, 162
E
Eccleshall Castle, 167
Endowments, 104, 105
Erromango, 78
Erskine, Captain, 71, 78
Eton, 1-4
F
Fitzroy, Captain, 53, 55
Flagstaff, The, at Paihai, 49, 50
G
Gladstone, W. E., 4
Goldfields, The, 161, 162
Grace, Mr., 153, 154
Grey, Earl, 54
Grey, Sir George, 53-55, 58, 145, 149
H
Hadfield, Rev. O., 33, 34
Hamlin, Mr., 36
Harper, Dr., Bishop of Christchurch, 131, 132
Hau Haus, The, 153
_Havannah_, The, 78
Hawtrey, Dr., 2, 76
_Hazard_, The, 52
Heke, John, 49
_Heir of Radcliffe, The_, 117
Hobhouse, E. Bishop of Nelson, 135, 156
Hobson, Captain, 20, 25
Hume, Joseph, 54
I
Ingles, Mr. and Mrs., 128
J
Jenner, Dr., 161
K
Katatore, 121
Keri-Keri, 40, 41
King Movement, The, 142
Kororareke, 49, 51
L
Lambeth Chapel, 10
Lambeth Conferences, 163, 164, 172
Letters Patent, 7
Levi, 124
Lichfield, Bishop of, 165, 167
Lifu, 134, 136
Lloyd, Mr., 74
Loyalty Isles, 71
London Missionary Society, 66, 78, 133, 136
Lyttelton, 95, 96, 98
M
Malicolo, 79
Marsden, Samuel, 13-15, 22
Martin, Chief Justice, 12, 31, 32, 36, 54, 60, 89, 90, 166, 170,
175, 176
Martin, Lady, 12, 23, 28, 138, 152
Maoris, The, ix., 12, 13, 14, 16, 17, 21, 33, 37, 42, 45, 46, 48,
93, 98, 142, 144, 146, 147, 152, 154
Maori Church, The, 170
Maori Clergy, The, 152
Maori Deacon, The first, 99, 100
Maori Farewell to Bishop Selwyn, 169, 170
Maori Ordinations, 124
Maori Wars, 141-160
Melanesia, 8, 64, 66, 67, 135
Melanesian Mission, 72-75, 93, 101, 116, 174
Melanesia, Consecration of first Bishop of, 138, 139
Military Pensioners, 94
Missions in New Zealand, 15
N
Nelson, 42
Nelson, Bishop of, 106, 135
Neugone, 79
New Caledonia, 71, 133
New Hebrides, 71
New Plymouth, 121, 123
New South Wales, 13, 14
New Zealand Land Company, 6, 8, 21, 27, 48, 53-55
Nihill, Mr., 79
Norfolk Island, 126, 127, 130, 132, 137
O
Opotiki, 154
P
Paddon, Captain, 65
Paihai, 15, 17, 26, 27, 40, 57
Pakaraka, 57
Patteson, Judge, 115, 116, 131
Patteson, John Coleridge, 115-117, 120, 124, 126, 128, 129,
133-139, 168, 174
Pines, Island of, 65
Pitcairners, 126, 127, 130, 132
Poverty Bay, 35, 153
Purapura, 158
R
Richardson, Sir J., 4
Richardson, Sarah, 4
Roman Catholic Missions, 15
Rota, 36, 99, 100, 121
Russell, Lord John, 7
Rupai, 25
S
St. John’s College, Cambridge, 2
Selwyn, George Augustus—
Address at first General Synod, 104
America, Visits, 173, 174
Asked to be Bishop of New Zealand, 6, 7
Birth and family, 1
Chaplain to the Soldiers, 149, 150-152, 156
Children, His, 117
Consecration, 10
Curacies, 3, 4
Death, 176
Disagreement with Henry Williams, 55-58
Education, 2, 3
Educational Ideas, 38-40, 60, 61
Episcopacy, His views on, 89
Farewell at Eton and Windsor, 11
Farewell to his Synod, 168
Horror of Controversy, 88, 113
Independence of the Church in New Zealand, His work for the,
30, 31, 47, 61, 87, 100-106, 107, 118, 119, 139
Journeys in New Zealand, His, 32-37, 43, 44, 76, 125
Laity, His relations with the, 91
Lambeth Conference, Goes to the, 163
Lands at Auckland, 26
Lichfield, Bishop of, 165-167, 171-173
Library, His, 41
Maori Rights, His defence of, 54
Marriage, 4
Methodical Habits, His, 93, 94
Move to Auckland, 46
Ordination, 3
Other Missions, His relations with, 67
Pastoral, His, 90
Preparations for New Zealand, 9
Primary Charge, 87
Return to New Zealand, 117
Sermons in England, 109-115
Spinning, Encourages, 42
Unpopularity with the Settlers, 49-53, 59, 123, 145, 150, 157
Visits England, 100, 108
Voyage to New Zealand, 23-25
Selwyn, Professor, 6
Selwyn, Mrs., 9, 29, 40, 46, 52, 53, 60, 100, 108, 117, 126, 128,
132, 153, 164, 170
Settlers, The, 48, 123, 144
Smith, Sidney, 175
Society for the Propagation of the Gospel, 30, 111
_Southern Cross_, The, 117, 120, 121, 124, 126, 131, 133, 134, 168
Sydney, 73, 90
Synods, 47, 73, 86, 88, 103-105, 135, 168
T
Taranaki, 121, 123, 141, 142, 145, 147
Taylor, Richard, 18
Theological College at Lichfield, 171
Thomas, Mr., 66
_Tomatin_, The, 12, 23, 25
Tonga, 66
Traders in the Pacific, 64, 65, 68, 69, 72, 128
Tyrell, Bishop, 78-80, 81
U
Unity Service, 95
_Undine_, The, 69-71, 76, 96
V
Volkner, Mr., 153, 154
W
Whytehead, Mr., 12, 37
Williams, Archdeacon, 46
Williams, Bishop, 153
Williams, Henry, 6, 14-17, 22, 26, 47, 55, 56, 58
Williams, William, 15-17, 34, 58, 106
Williams, Mrs., 26
Windsor, 3
Wolverhampton Church Congress, 164, 165
Waiapu, Bishop of, 106
Waiapu, Diocese of, 106
Waikato, 18, 142, 143, 145, 147, 150, 152
Waikanoe, 33
Waimate, 17, 28, 37, 45, 51, 86
Waiapu, Archdeacon of, 34
Wairan, 42
Waitangi, Treaty of, 20, 21, 48, 54
Waitara Case, The, 148
Wellington, 27, 31, 103, 135
Wellington, Bishop of, 106, 135
Wesleyan Missions, 15, 43, 44, 66
Transcriber’s Notes
—Silently corrected a few typos.
—Retained publication information from the printed edition: this eBook
is public-domain in the country of publication.
—In the text versions only, text in italics is delimited by
_underscores_.