obedience. A military officer, Colonel Mundy, gives a description of a scene witnessed by him in 1847, which shows how these statements may be claimed to be realistic. He says:

I was returning with the governor from a walk to Mount Eden, when, upon turning the angle of the volcanoes, we came upon some hamlets belonging to people employed by government in quarrying the stone at the foot of the hill. I do not remember ever to have seen a more interesting or impressive scene than met our view as we looked down into the little valley below us. Eighty or a hundred Maoris, of various ages and both sexes, were standing, sitting, or reclining among the low fern in front of the village, in such groups and attitudes as accident had thrown them into. In the midst, on a slightly elevated mound, stood a native teacher, deeply tattooed in face, but dressed in decent black European clothes, who, with his Bible in his hand, was expounding to them the Gospel in their own tongue. Taking off our hats, we approached so as to become part of the congregation. No head turned toward us, no curious eyes were attracted by the arrival of the strangers, (as is so often the case in more civilized congregations,) though the governor was one of them. Their calm and grave looks were fixed with attention on the preacher, who, on his part, enforced his doctrine with a powerful and persuasive voice and manner, and with gestures replete with energy and animation. The sermon was, apparently, extempore, but there was no poverty of words or dearth of matter. It was delivered with the utmost fluency, and occasional rapid reference to and quotation from Scripture. The wild locale of this outdoor worship, (in the lap, as it were, of a mountain torn to pieces by its own convulsions, in the midst of heaped-up lava and scoria, with fern and flax waving in the wind,) invested the scene with a peculiar solemnity, and carried one back some centuries in the history of the world.

Similar testimonies from impartial sources might be adduced to almost any extent; while records of public profession of faith in Christ, verified by holy living and crowned by triumphant dying, fill the note-books of many a devoted missionary. Despite the unwillingness of some even who have been the most profited by Maori civilization to admit their obligation to Christianity, in the present instance it is undeniable that it made a way for British law and British commerce. Sir George Grey, twice Governor of New Zealand, and who has spent so large a portion of his life in it, once said on a public occasion: "I feel confident that, regarded as a mere money investment, the very best investment England can make is to send out in advance and far in advance of either colonists or merchants

-missionaries, who are to prepare the way for those who are to follow them." And, said the first governor, Captain Hobson, addressing the Legislature, in 1841: "Whatever difference of opinion may be entertained as to the value and extent of the missionary body, there can be no doubt that they have rendered important service to the country, or that, but for them, a British colony would not at this moment be established in New Zealand." If to reduce a rude language to writing, to provide an elementary literature, and to instruct in the simpler arts and handicrafts of civilization, be to prepare the way for a profitable intercourse on the part of a commercial nation with a strong, brave, and intelligent native race, then the Wesleyan missionaries of New Zealand, along with their brethren of other Churches, are entitled to the ungrudging thanks of many who have built up substantial fortunes out of their trading in the fair and fertile home of the Maori.

By the blessing of God the missionaries had been able to cope successfully with native superstition and ferocity. There remained another obstacle to their work, which came from their own race. A country so admirably adapted for colonization as New Zealand was sure to attract Europeans and Americans to its shores in large numbers; and it is simple truth to say that, while many of the earliest settlers were orderly, virtuous, and Christian, all of them were by no means so. A government officer, Lieutenant-Colonel Russell, native commissioner, speaks, in 1862, to this point as follows:

The conduct of some of the Europeans who have located themselves in the Mohaka and Wairoa districts would almost lead me to suppose that they were the barbarians, and the Maoris the more civilized people. Scenes of drunkenness and outrage are described, in which men have taken part whose education and position should have led to a very different line of conduct, and which bring the moderation and forbearance of the natives into very strong contrast.

New forms of evil were thus presented to the Maori, and that, too, by the countrymen of the very men who had persuaded him to abandon slavery and cannibalism. Drinking, gambling, profanity, and Sabbath-breaking were now before his eyes; and what wonder if, as he beheld them, he first lost confidence in the religion of his benefactors, and ere long abandoned it to return to the more complicated and unmeaning religious

superstition of Hau-hauism. Very soon it could be said of the Maori as of the Englishman, "He swears like a trooper;" and, as if to fix the responsibility of his profanity upon those who had taught him it, he swore in English. Whereas the Sabbath in aboriginal New Zealand had for years been observed with a strictness not exceeded in Christian England, it soon lost its sacredness in Maori estimation after British troops were seen fighting on it. The shady side of the contrast would be quickly seen by the discerning Maori mind, when the British troops took the Ruapekapeka fort while its dusky defenders were in the very act of worshiping the British soldiers' God. To inconsistency, religious division must be added as an effective cause of Maori apostasy; and if blame in this matter is to be rightly centered, it must undoubtedly be located with a pretentious Anglicanism and a still more pretentious Romanism, which obtruded themselves many years after the evangelical Marsden and his associates had extended the hand of Christian cordiality to Leigh and his Wesleyan brethren. Bishop Selwyn is undoubtedly deserving of all the commendation which has been bestowed upon him as an eminently successful missionary bishop; but it is regretfully remembered by some now venerable Methodist missionaries, who did good service in Maori evangelization years before he landed in New Zealand, that he did not always repress, either in himself or his subordinates, an arrogant bearing toward ministers who did not attach the same value as himself to episcopal teachings and orders. A yet further and final cause of disaffection and apostasy soon made itself apparent in the hostile relations established between some of the more powerful native tribes and the government of the day. The Maori had learned that his land was his wealth, and, as he reflected that it had too often been parted with for prices wholly inadequate, and on negotiations not always honorable, he resolved to refuse and defy all claimants to it outside his tribe or nation. A war-feeling grew up in his breast. Disquietude, debate, and passion took the place of security, order, and peace; and ultimately the white man came to be regarded as the Maori's bitterest foe.

With all these causes of disaffection working together among a highly imaginative race, it is not to be wondered at that relief from perplexity and annoyance should be sought for FOURTH SERIES, VOL. XXXII.-23

in a change of religious belief and social relations; nor that it should be imagined that such relief was most likely to be met with by a return to at least some of the old superstitions. Accordingly, a wide-spread and furious spirit of fanaticism displayed itself during the last Maori war, in what is called the Pai-Marire movement, speedily followed by another, bearing the name of Hau-hau. Pai-Marire" means "good and peaceful," while "Hau-hau" signifies "to deal blows to." Hauhauisın, which as a system became quite as much political as religious, was a remarkable compound of Romanism, Spiritualism, Mormonism, and Judaism. Te Ua, a fanatical Maori, bolder and more unscrupulous than the rest, and shrewd enough to discern a favorable opportunity for distinguishing himself, claimed to have received a revelation from the angel Gabriel raising him to the position of a prophet. By virtue of powers vested in him, he instituted orders of priests, and assured the discontented Maoris that if they would but place themselves under their power, following at the same time his leadership as high-priest, and paying homage to the Virgin Mary, Gabriel would assuredly grant them victory over the Pakehas. Captain Lloyd, an English officer of the 57th Regiment, fell into the hands of the fanatics, and, being beheaded, his head, after being cured, and then carried in procession, was reserved for sacred use as a medium of communication with Jehovah. Te Ua, having gathered together his priests, solemnly declared that through the poor captain's head the tenets of the new politico-religious system had been revealed in the following order:

1. All its followers to be called "Pai-Marire." 2. Gabriel, with his legions, will protect them. 3. The Virgin Mary will be always with them. 4. The religion of England, as taught in the Bible, is false. 5. The Scriptures must all be burned. 6. No notice must be taken of their Christian Sabbath. 7. Men and women to live promiscuously. 8. Complete victory to follow the vigorous "Hau." 9. The European population to be driven out of New Zealand. 10. This will be done when the head [of Captain Lloyd] has made its circuit of the land. 11. Men will then come from heaven to teach them knowledge. 12. The priests have the power to teach the Maoris English.

The new belief spread like wild-fire among the disaffected and belligerent tribes, many of whom, including the more powerful and intelligent, had renounced their allegiance to the

Queen of England; set up their own king, in 1858, in the person of Te Whero Whero, or Potatau, an old chief of high rank by birth, and widely respected, to whom they required all Europeans, the missionaries included, to promise allegiance or quit their country; enacted laws disallowing European magistrates, forbidding the imprisonment of natives, and prohibiting the construction of roads; and, in 1864, renounced Christianity, and threatened the extirpation of all European inhabitants. Some of the tribes retained their friendly relations to the English government, and displayed fidelity and disinterestedness rarely equaled by such as have for centuries been under the influence of Christian doctrine and motive. But for ten years fierce warfare prevailed in the fairest portions of the land, involving the loss of hundreds of lives, the destruction of contented and happy homes, the expenditure of millions of money, the confiscation of tracts of fair and fertile country, and the engendering of bitter feeling not likely to admit of the restoration of completely amicable relations for many years yet to come; and all this, it may be admitted, with defeat of the Maori, but certainly not his conquest, as its result. Of obtuseness, incapacity, and blundering on the part of the British army there were more than enough; while there was little that added to its luster or increased its renown. Saddest of all is the reflection that the Maori campaign, with its decade of suffering and loss, was by no means unavoidable, and that it can never claim a place in the list of those wars which men agree to call either "necessary" or "righteous."

As might be expected, the force of so violent a reaction as lay in the uncontrollable wildnesses of Hau-hauism was felt by no class of settlers more keenly than by the missionaries. Formerly trusted as their most judicious advisers and constant friends, the Maoris now showed them the most bitter hatred. Not merely had they to abandon their stations, but, as in the case of Bishop Williams, some had to save their lives by hasty flight. Two valuable lives were sacrificed to their insatiate vengeance-those of the Rev. C. S. Volkner, of the Episcopal, and the Rev. John Whiteley, of the Wesleyan, mission—both eminently devoted men, who had spent many years in ungrudging service of their murderers. Mr. Whiteley was specially respected and trusted by a large section even of the more turbu