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Wesleyan Mission in New Zealand.

men were collected together, and formed into two divisions, one commanded by Toi, the other by Wareumu, or, as he is usually called by Europeans, King George. They marched direct to Hokianga; Toi arrived first at Waima, where Patuone and several other chiefs, together with many of their men, were assembled. After Toi had robbed the natives of their potatoes, &c. a reconciliation took place, and nothing further seemed likely to occur. But when Waremu arrived, which was on the next day, he expressed the strongest dissatisfaction with Toi for having made peace on such easy terms, and prevailed upon him to break the league. He was also extremely insolent to Muriwai, intimating that he was a coward, and sneered at the idea of the 'Hokianga tribes attempting to defend themselves against his power.

That day, however, passed over with nothing more than hard words; but on the following day, the 16th of March, a quarrel took place between the Bay of Islanders and the 'Hokianga party. At first it did not appear likely to lead to bloodshed, but "the beginning of strife is like the letting out of water;" so it was in this instance; shots were fired on both sides, till several were killed, and others wounded. At length Muriwai, who was acting as a pacificator, was wounded, and fell. Supposing he was killed, our natives, who were unsupported by the Waima tribe, (they having fled as soon as things assumed a serious aspect,) became highly enraged, and though they were before giving way, they now turned round upon their opponents with desperate valour, and singled out Wareumu as a hutu for Muriwai. Wareumu re ceived two balls, and by the second, which passed through his throat, was killed. As soon as he fell, all his followers retreated, leaving nine of their companions dead upon the field, amongst whom was Oro, the chief who commenced the pillage of our Mission premises at Wangaroa. Here the contest terminated. Patuone and Nene immediately took the body of the fallen chief, and, though an enemy, made great lamentation over him: as a further mark of respect, they have since placed it between the bodies of their own relations.

In the evening, eight or ten natives of the viler sort, came to Waihou, and sung the pihe, or funeral ode, as an expression of great joy at the victory they had obtained over the Bay of Islanders; proclaiming at the same time, in the most extravagant terms, their own bravery. They likewise intimated, that we should be no longer safe at Waihou, as all the tribes intended to 121.-VOL. XI.

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remove to a pa at Horeke, and there, by uniting in one body, to prepare against an attack from the Bay of Islands. This intimation being afterwards confirmed by Pátuone, we resolved upon an immediate removal to Maugungu. In this state of general commotion Warerahi called upon us, and with a countenance which bespoke the concern he felt, expressed his fear as to our being again plundered and driven from the island, assuring us, however, that he would protect us from all personal injury. Having already erected at Maugungu twọ rooms, we began on Monday the 18th, and finished on Wednesday evening the 20th, the removal thither of all our goods.

On Thursday the 21st, we received a letter from the Bay of Islands, representing it as possible that the circumstance of Wareumu's death may cause the total extirpation of the 'Hokianga tribes, and the overthrow of the European establishments; that the majority of the Bay of Islanders were for peace, but it was very doubtful, whether they would prevail over those who were athirst for war. Muriwai, who lay wounded near us, said it was well we had removed to Maugungu, as we were now within reach of the great body of the natives, who would not allow us to be treated as we had been at Wangaroa. Captain Clarke, whose premises are fortified by several pieces of cannon, resolved, in case of an attack upon his property, to defend himself to the last extremity. We must not omit to state, however, to the praise of this gentleman, that he declared, if he thought one Missionary would lose his life, by the natives revenging themselves upon us for any loss that they might sustain in contending with him, he would not fire a single shot.

At nine o'clock on Friday morning, the 22d, a canoe, with about sixty warriors, passed our house, and went up the Waima river, to join the Mahurihuri tribe, who were expecting an immediate attack from the Bay of Islands. In the course of the forenoon, several other parties passed overland, from Horeke to Waima. In the afternoon we received a letter from the Rev. Henry Williams, stating, that he and some of his brethren were to proceed on the following day, to the place where the natives of the Bay of Islands would assemble to hold a general council, as to the measures they should adopt in reference to 'Hokianga; that if peace be determined upon, the Missionaries would accompany the natives to Waima, as arbitrators; and that if war should be the result, they would come over without delay to our help. They

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Wesleyan Mission in New Zealand.

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regarded the posture of affairs as extremely board, and by six o'clock in the evening critical. arrived safe at Maugungu.

It seems that the news of Wareumu's death produced at the Bay of Islands a very strong disposition for war, principally, however, among the young and inexperienced. The older chiefs were, in general, advocates for peace, partly on the ground of family alliance, and partly from a principle of general policy. They felt adverse to the adoption of hostile proceedings against the 'Hokianga chiefs, becauso many of them were their near relations; and this disinclination to war was confirmed by an opinion, that if the inhabitants of this part of the island were to weaken themselves by mutual quarrels, the natives of the south-east coast, hearing of their dissensions, would come in a large body, and exterminate them all. But whilst these considerations powerfully recommended the maintenance of tranquillity and friendship, the established customs of New Zealand, which have the force of law, required them to fight; a great chief had fallen, and his death must be avenged. In this extremity they had applied to the Missionaries, and desired them to become arbitrators of the matter.

Accordingly, the Rev. Henry Williams and Mr. Richard Davis, accompanied the Bay of Islanders, who amounted to five or six hundred strong, all well armed, to Waima, where they arrived on Friday the 22d, and encamped near the pa in which the opposite party were posted. It may be necessary to explain what the natives call a pa: it is a strong stockade made of the trunks of trees, and usually situated upon the summit of a high hill, difficult of access. It was a fortification of this kind in which the 'Hokianga natives had enclosed themselves; there was about 400 fighting men, besides the wives and children of the Mahurihuri tribe. Friday and Saturday were spent in deliberating on what should be done. On the latter day, Mr. Clark and Mr. Kemp arrived from the Mission station at Kere-Kere. On Sunday we received a note, requesting that our boat might be sent to Waima. The following morning we started at day-break: as we drew near the place, we were gravely informed by some natives in a canoe, that three hundred Bay-of-Islanders had been killed, and that the rest had fled; but, though we had heard tremendous firing as we were going up the river, which we could not account for, yet knowing that no reliance could be placed on such accounts from the natives, we proceeded onward. When we got within sight of the pa, we met our friends from the Bay of Islands, took them on

We received an interesting account of what had taken place on the field of action. The chiefs behaved in a very becoming manner those from the Bay of Islands declared, that as the people of 'Hokianga were their relations and friends, they had no wish to fight with them. After much discussion, it was at length agreed, that peace should be proclaimed on Sunday. The Missionaries remonstrated against this, and recommended that the public proclamation of peace should be deferred till Monday. This was consented to, and both parties remained quiet during the Sabbath, and listened with attention to the instructions of the Missionaries. As soon, however,” as the flag, which is always hoisted on that day, was taken down, they commenced firing, and ceased not all night. It being customary on such occasions for individuals to single out those whom they dislike, and shoot them clandestinely, there was reason to fear that some mischief would be done. The Missionaries, whose tent was pitched in the centre of the Bay-of-Islanders' camp, had indeed requested the natives, on their deciding upon peace, to break the balls off their cartridges; but this advice was evidently not taken, as balls were kept flying over their heads all night. On Monday morning the chiefs of note, belonging to both parties, met together in token of good will, on which occasion several speeches were made. It was still doubtful, however, whether an engagement would take place or not, till the Bay-of-Islanders, at the command of their chiefs, fired several tremendous volleys in the air, and turned their backs on Waima, to return home. The firing was answered by corresponding vol leys from the pa. An accident occurred at this juncture, which was calculated to inter rupt these pacific tokens. A ball struck the ground near an aged chief of the Bay of Islands. It being supposed that this shot was intended to hit some person, a good deal of irritation was produced. But the Bay-of-Islanders were satisfied with the hutu of firing several shots near the people in the pa. Had any one been killed, a general engagement would inevitably have ensued. Happily this was not the case, though it is truly astonishing, that nearly a thousand undisciplined savages should have been brought together under such circumstances, and with their passions so much inflamed, and that they should be firing at random for twelve hours in a hostile manner. Nene said, that Ngahuruhuru ought not to have gone without the concurrence of his friends.

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28. We have again taken into the Mission | he resides. He advised us to have plenty

family, two native females, Taki and Motio, one the slave, and the other the daughter, of Tepui. Both of them formerly resided with us at Wangaroa.

of the chiefs' children residing with us, as they would be a security to us. He promised to send two of his own, a son and a daughter, who are from 14 to 15 years of age.

3d. I went to Hutakuru, the residence of Taonui. I was conversing with this chief on the goodness of God, when his brother said, "Ae! ina te tini turore e tukoto,nei," "hence the infinite number of sick people lying down." We hardly ever speak of the divine goodness, but they raise some objections. Having a blister in my pocket, which I had prepared for another person, who however I found had recovered, I applied it to a daughter of Taonui's, who is suffering much in her chest, from the effects of the influenza. It is not three weeks since Taonui buried one of his daughters, a very fine young woman; I saw the box in which she is placed; it is ornamented all over with leaves of books and portraits, taken out of the Magazines. Muriwai overtook me on my return, and wished to talk about buying and selling; but finding I would not converse on these subjects, he said to one of my guides, "This is indeed a sacred day, for this people talk of nothing but the God."

29. Nghahuruhuru returned to-day. His unexpected appearance at Pinia, where 'Honghi now is, excited some alarm at the first, from a supposition, that a fighting party had come from 'Hokianga. When he got to 'Honghi's house, he declared his errand; one of his old neighbours contemptuously asked, "What is this slave come here for?" Another replied, "His conduct is not like a slave, for he has come in the face of danger to recover his stolen property. If he were gathering cockles for others, as we are, (alluding to the servile obedience they are required to pay to 'Honghi,) you might well call him a slave." 'Honghi expressed his sorrow that the affair had happened at all. It appeared that the stolen slaves had run homewards, one of them having been severely beaten, because he refused to give up his musket. His comrade made a fire, and steamed his body in hot moist leaves, to mollify the bruises; a process that is customary among them in such cases. Ngahuruhuru met with them on their way back to 'Hokianga. 4th. Patuone wishes his daughter, a girl This chief informs us, that 'Honghi is re- about ten years of age, to live with us; but duced to a mere skeleton, and cannot live she would not come to-day, though he more than another month; but that, not-requested her. He and Nene say we ought withstanding his extreme debility of body, to have none but chiefs' daughters. he declares "his heart is not small at all," meaning, that his heart is as much disposed to fight as ever.

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30. An old chief, Tekaweka, observed, that a man who had no daughters, obtained but little benefit from the white people. "Ki te ware pakeha?" said he, who is that at the white man's house? ko mea ma? what is his name? Hae, hae, e tamaine ana; yes, yes, he has daughters. "Our youths," he added, "have no wives left; the white people are taking them all." I asked a man, whether his son, if allowed to become one of our domestics, would be obedient, having frequently witnessed his disobedient conduct towards his father. He replied, Ko tana rongonga ia he tangata ke panei ka tono ia i tana matuo ekore e te tamaite ko ta. Nu tirani ritenga." "The thing he will listen to is a stranger. But if his father or mother orders him to do any thing, he will not listen, but will throw stones at his father. This is how New Zealanders act."

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February 1st. Muriwai called to-day with his son Kaitoke (eat worms.), He asked if we had sent for a Missionary to be stationed at Paramatta, the place where

10th. Patuone, and all his party, are gone to the Bay of Islands, to plunder Titore's lands, for some misconduct of his towards a female.

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11th. About two o'clock this morning a canoe passed up the river, with a party, who exhorted all to go to Tutu's place, and get something for themselves, for that he had shot himself, because his wife had committed adultery.

12th. The natives who returned from Tutu's place, related to me the particulars of the death of this unhappy man. He sat down with his son, a child about five or six years of age, upon his back, putting the muzzle of a loaded musket to his breast, that the ball, having passed through his own heart, might also kill the child; that not being able to fire off the piece with his foot, he drew the ramrod, and thrust it against the trigger. The ball passed through his body, and came out at the back of his neck. The child, though unconscious of what his father was doing, was providentially unhurt; and taking up the ramrod, he ran home, crying, “E mata ana kara! E mata ana kara!" Father is dead! father is dead! The widow seemed quite

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unconcerned, and was laughing and jesting as if nothing had happened." Had he," said the natives, "shot her as well as himself, that would have been well; but to shoot himself only was foolish."

13th. The weather was very wet; the river was swollen as high as the banks, and we were apprehensive of an inundation. The natives regard the river as a god, and call it Taniwa. When they saw how we treated their superstitious fears, as to its overflowing its banks, they said, "When you are immersed in water, you will see whether the Taniwa has no power: this above all rivers is sacred. One ship, (meaning the Cossack, an American schooner, that was wrecked at 'Hokianga, in January, 1822,) has been destroyed by him. He has power indeed."

21. Nearly all the natives of this place left yesterday, to go to Wirinake, near the heads, with a view to plunder the people there of all they possess. The natives of the Bay of Islands are reported to be in the neighbourhood, coming to assist Matanga, an upstart fellow, against Tehihatai, (the salt nose,) a powerful tribe.

22. The persons we sent down the river in our boat, to take our letters on board the vessel that is lying there, saw a powerful New Zealand force. The canoes were very numerous, and full of fighting men, from the Bay of Islands, together with Matangi's party.

Here the journal, from which the preceding extracts are taken, terminates; but other communications, dated in March, supply the following particulars :

Tonghi, (Shungie,) the hero of New Zealand, is at length numbered with the clods of the valley. A party of the 'Hokianga natives were on a visit to him at Wangaroa, when he died. Patuone, who was one of them, related the following circumstances:-He and his party reached Wangaroa on the 4th of March; they were much grieved to find 'Honghi so dreadfully emaciated. They lifted up their voices, and wept; and the sick warrior himself was so much affected, that for some time he had no power to speak. They told him they feared he was near death, which however he denied, and said he never was in better spirits in his life. On the following day they intended to depart, but finding him worse, they resolved to remain. 'Honghi now became conscious of his approaching dissolution, and bequeathed to his sons his implements of war, amongst which was the coat-of-mail presented to him, when in England, by his majesty king George the Fourth He told his friends, he hardly

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expected they would be attacked after his death; but exhorted them, if they should be, never to yield to their enemies, however numerous they might be, as it was only thus they could obtain a hutu, or satisfaction, for his death. On the morning of the 6th, he repeatedly exclaimed, "Kia toa! Kia toa!" Be courageous! Be courageous! And such exhortations as these employed his quivering lips till he expired.

Of this ferocious warrior, the following Portrait, with all its scarifications of rank and honour, gives a faithful likeness.hid

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milla bona od ove vino blues death of a chief, for some of his surviving It is customary in New Zealand, at the acquaintance to kill several of his poor relations or neighbours. The followers of 'Honghi, apprehensive of immediate destruction, shut themselves up in their pa, or fortified place, and began to block up fears, Patuone and the other chiefs ordered all the ways which led to it. To allay their their men to remain quiet in their houses, whilst he and a few friends went to see the these few individuals towards the pa, greatly corpse still, however, the approach of alarmed those within, and made them shiver like leaves in the wind. Being assured however, by Patuone, that no evil was meditated against them, they admitted him and his companions. Honghi's children were engaged in binding up the body of their father, but the dread which they felt of a hostile assault, prevented the departed chief, which them paying that respect to the remains of they were inclined to hurry over the funeral cy is customary:

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rites, that they might be at liberty to pro→ ( vide for their own safety. For this shameful cowardice they were severally rebuked by the 'Hokianga chief. The reproof had the desired effect, and several days were spent in singing, dancing, haranguing, firing, weeping, and lacerating their bodies.

On the same day that 'Honghi died at Wangaroa, Tiki, a son of the late Pomare, was killed at Waima, a district in 'Hokianga, by a chief of the tribe called Mahurihuri. The circumstances which led to his death were these : some of Tiki's pigs had been stolen by the natives of Waima, and he was seeking hutu for fourteen hours, without any thing fatal taking place. On the 25th of March, through the instrumenta- | lity of the Missionaries, a permanent peace was concluded upon between the Bay-ofIslanders and the 'Hokianga tribes; and now the former have returned home, and the latter are dispersing to their several places of abode.

If a battle had occurred, it would, in all probability, have been the most desperate and bloody that ever took place in New Zealand. There was little disproportion in the forces either in men or muskets, and there was a feeling of deadly exasperation prevailing among them; many of them were like chained bull-dogs, eager to fly upon their antagonists. It is, therefore, a matter of great and peculiar thankfulness, that these alarming commotions have been conducted to so peaceful an issue; and that the cloud which wore toward us so black an aspect, has passed away. This could only have been effected by Him who f stilleth the noise of the seas, the noise of the waves, and the tumult of the people." To Him, therefore, be the praise !

There is one other circumstance, which, as it seems to be an instance of providential retribution, should not be omitted. It has already been stated that Oro, the man who directed the plundering of the Mission premises at Wangaroa, was killed . on the 15th of March. His body was found on Sunday, the 23rd, and cut up into quarters by his friends, in order to carry it in baskets to his native place, at the Bay of Islands, for interment. This seems horrible to an Englishman; but it was done out of kindness. A day or two before, Muriwai, on observing his dog come home with a full paunch, said to Captain Clarke, "Do you see that dog? He is just come home full, after having been feeding on the body of Oro, the fellow that robbed the Missionaries at Wangaroa." Kiaroa also said to us, "There now, you have just got hutu of the man that robbed you at Wangaroa."

ON RELIGIOUS FEELING.

"The lamp of revelation only shows,"
What human wisdom cannot but oppose,
That man in nature's richest mantle clad,
And graced with all philosophy can add,
Though fair without, and luminous within,
Is still the progeny and heir of sin.”

Cowper.

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...

WHEN we reflect on the nature and operation of religious feeling on the mind, with all its complications of reaction, as affected by the conflict of fortuitous events, we are led to acknowledge with the apostle, that "great is the mystery of godliness." Man, placed as he is among his fellow mortals, is naturally actuated by those feelings, habits, and manners, that he sees around him. His innate blindness and depravity, from the fatal effects of the Fall, predispose him to "follow the multitude to do evil;" while his animal passions, and the contagion of vicious example, with the unseen and undistinguished influence of the enemy of souls, combine to make him the slave of sin, and but too often the willing victim of that bondage of which his natural blindness renders him insensible.

Such is the character of man in his natural, unregenerate state, though it cannot be denied, that when he endeavours to search into the real state of his conscience, even in the most uncultivated condition of existence, where the moral law is but imperfectly known, he will find much selfaccusation for repeated acts of delinquency; and a regard for his reputation, if not for his inward peace, both which are usually combined, will powerfully urge him to endeavour at reformation. But if this operation of conscience is felt and acknowledged under such limited means of conviction, how much more powerful must it be on a mind initiated in the truths of the glorious gospel, and existing in the midst of professed Christianity! Such indeed is the case in numerous instances, of men, who, in the midst of the most flagrant sin, have been suddenly arrested in their career, and, by the instrumentality of the preached and written word, have been shewn the depravity of their hearts, and turned "from the power of Satan unto God."

In the progress of this mighty change, however sudden it may occasionally appear, there are certain progressive stages, which invariably succeed each other in regular rotation, though their intensity and duration must necessarily vary according to the mental constitution, education, and disposition of the several individuals.

The first operation, which forms, under the grace of God, the foundation of all the

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