<name key="name-431064" type="work">Emily Bathurst; or, at Home and Abroad</name>

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Scene on the River Waikato, New Zealand, A Travelling Party, with their Canoes, halting to cook their mid-day meal.

Emily Bathurst;orAt Home and Abroad By the Author of"A Book for Young Women;" "A Book for Wives and Mothers," Etc. London. B. Wertheim, Aldine Chambers, Paternoster-Row. 1847

Macintosh, Printer, Great New Street, London.

Preface.

The individuals to whom this little Book is addressed, form a large and influential class of the community. Its design is twofold,—to meet some of the objections which are constantly urged against undertakings in which every female ought to be interested, and to point out certain defects which are often visible in the social circle. If it should be instrumental in awakening in but one young lady a livelier sense of her duties and responsibilities, the writer will not consider her time and labour uselessly expended.

Emily Bathurst;or, "At Home and Abroad."

Chapter I.

"Dear Uncle," said Emily Bathurst, as Mr. Monro entered the drawing-room of her mother's house one morning, "you are the very person I was wishing to see." "For my pleasure, or for yours?" asked her uncle. "Both, of course," replied Emily, smiling; "I wish you to enjoy the pleasure which it always gives you to tell me anything I want to know."

Mr. M.

But now your education is completed, what information can you require?

That is very unfair, uncle. You know I am not so foolish now as to imagine that leaving the school-room is the close of education; on the contrary, I have heartily agreed with your wise remark, that my education is only beginning.

Emily Bathurst was just eighteen. She was the eldest of several daughters, who resided with a widowed mother some months of every year in town, and the remainder in the country. She had just been emancipated from school room trammels, in order to be introduced into society, and to become more than hitherto the companion of her mother. Mrs. Bathurst had provided excellent governesses and masters for her daughters; such, at least, as were highly recommended. She inquired, at regular intervals, whether her children were making satisfactory progress in their various studies, and what books they were reading; and being satisfied herself with Emily's improvement in those accomplishments which came more under her immediate notice, she concluded that her education had been properly carried on. Mr. Monro had ideas of his own on the subject of education,—who has not in the present day?—but he did not consider himself authorized to interfere with the plan his sister had adopted. His visits were not particularly acceptable to Miss Johnson, the governess, who was enthusiastic in the prosecution of her own plan of education, and he did not often venture into her territories; but he was exceedingly fond of his nieces, and nothing delighted them more than a walk with "Uncle Charles." He had always something new to tell—something to interest them in; and one of Emily's pleasantest anticipations on leaving the school-room, was that of enjoying more of this kind uncle's society, who spent much of his time at Mrs. Bathurst's house, where he read, wrote, talked, or was silent, as he pleased, and was at all times a welcome guest. He had indulged a little satire on Miss Johnson's remark, that Miss Bathurst's education was now finished, and that she was fully satisfied with the result of her labours with her eldest pupil, and added her hope that the younger sisters would know as much as Emily did, when they should have attained her years.

"Now, Emily," asked Mr. Monro, "pray tell me how much you do know: or perhaps you had better begin by enumerating the things you do not know, as, doubtless, this would form the shorter list."

Emily blushed, and honestly asserted that she could not mention the many things of which she was utterly ignorant.

"Emily is too modest to speak for herself," interposed Miss Johnson, "I shall be most happy to give you a list of her acquirements. French she speaks like a native, and has a good grammatical knowledge of both German and Italian, so as to be able to read and write with facility in either language. On both harp and piano she is no ordinary performer. As to history, she has read Hume and Smollett and Rollin, Russell, Robertson, and most of the standard works. I have not neglected her mind, and considering Euclid very useful in strengthening the mental powers, have made her perfect in the first few books. She has studied several branches of natural history, and could pass an examination in chemistry and natural philosophy very creditable to Mr. Maddan, her English preceptor. I have occasionally permitted, as a relaxation, the productions of our poets, and a few of the best works of fiction."

Mr. M.

Really, Emily, your acquirements are quite overpowering.

Uncle, you are only laughing at me. I am truly obliged to Miss Johnson for all the pains she has taken with me, and it is not her fault that I am not much wiser than I really am.

Mr. M.

So, I am sure, am I. Pray, Miss Johnson, allow me to express my gratitude to you for the great care you have taken of my niece, mentally and bodily; and my thankfulness that, in spite of her weight of knowledge, she is still blooming and in good health, which, I am sure, is mainly owing to your early hours and regular walks.

Miss Johnson left the room highly gratified with having been allowed to enumerate her pupil's acquirements, whilst Emily felt rather annoyed at the smile which lurked in the corner of Mr. Monro's eye during the enumeration of her attainments, and which had quite escaped the worthy governess's observation.

"Dear Emily, what is all this for?" inquired he, when left alone with his niece.

I do not understand you, uncle.

Mr. M.

What is the object and end of all your attainments?

I can hardly say. I learnt because mamma wished it, and also because I like study myself.

Mr. M.

Then you have studied to please your mother and yourself. Two excellent reasons, especially the first. But, now, will your acquirements make you useful to others?

I have scarcely thought of that.

Mr. M.

I consider your education now only beginning, instead of completed. You have been laying in a stock of materials, which, you were quite right to do, as you had no others within your reach. What is the use of being acquainted with various languages? You are not likely to travel, and French answers every purpose in society.

I suppose, to become acquainted with the literature of different countries.

Mr. M.

Exactly so. Unless there is this object in view, the mere acquisition of a language is of little use. Those who know languages thoroughly may also be useful in translating books for the benefit of the English reader. Miss Johnson talks of natural philosophy and history, as if your short life could have been long enough to have dived fully into their mysteries. Men of first-rate talents have devoted their whole lives to perhaps a single branch of science, and found themselves beginners at the end of their days. Newton, you know, said, in his latter days, that he felt like a child picking up shells on the sea-shore, with the wide ocean of knowledge open before him.

Indeed, uncle, I do not think myself very wise.

Mr. M.

I am glad of it. It will save you many mortifications. What do you know of theology and church history?

Next to nothing.

Mr. M.

Yet, what is the chief end of life, do you think?

I suppose to do our duty, is it not?

Mr. M.

Rather to prepare for that eternal world where our hearts should be. All knowledge may be profitable or otherwise, according as we make it so. Knowledge pursued for its own sake is vanity. It will never satisfy the mind. If it is used to increase our acquaintance with God, with His works of creation and order, and with His providential dealings towards His creatures, it is profitable. Studied with these views, and also to bring them to bear upon the improvement and comfort of man, the various branches of philosophy, science, and history, become really valuable. His ways are perhaps plainer seen in the study of church history than in any other; and the study of general history should ever be pursued in connexion with this: and as to theological but I am rather thinking aloud than attending to you, my dear niece. I only want you to feel, not how much, but how little, you know, and that unless you have an end in view, study of any kind is very useless.

I am more obliged to you than I can say, dear uncle. I shall hope to have many conversations with you, and to put myself now under your training.

Mr. M.

May you have a better teacher than a poor old man like me, my dear child: one who can never lead you wrong, but who will guide you in the pursuit of all truth.

Emily was a sensible and by no means conceited girl. She believed she might find her uncle's opinions correct, and her experience verified them speedily. The friends whose acquaintance her mother chiefly cultivated, were well-informed reading persons; and her daughter was rarely thrown into the society of those triflers of that most important talent, Time, whose evenings and nights are spent in public, and whose morning occupations are principally confined to accomplishments, novels, and poetry. She knew that Miss Johnson had expected her to shine in conversation on rational subjects, and it must be confessed that it was a slight mortification to her to find that her uncle's observation, "Emily, you will find yourself very ignorant of common things," proved strictly true. Rollin and Russell did not assist her in understanding allusions to the present state of Russia and Poland. The present policy of the Church of Rome, the extensive efforts made by its emissaries in every part of the world, the check it has received from Liberalism in Germany, and the real lessening of its influence in France, were new ideas to her, though they seemed familiar to others. The opening of China to foreign nations she had never heard of. Though she was acquainted with the composition of the air, and the mechanism of the steam-engine, she had yet to learn the effect of steam and atmos-phericatmospheric railways on commerce, agriculture, and society. To descend to minor matters. She could write a sensible essay on the constitution of Great Britain, but a note of courtesy was an effort to her, and she scarcely knew how to express herself. A problem in Euclid, or algebraical fractions, gave her real pleasure, but she found great difficulty in balancing the account which her mother wished her to keep of the expenditure of her pocket-money. When her mother requested her to undertake occasionally the superintendence of the household, although she could have given a correct account of the produce of all the countries of Europe, the prices of the articles of daily consumption, and the proper distribution of the sum her mother allotted to housekeeping, caused her such exceeding anxiety and trouble, that Mrs. Bathurst's good-nature speedily relieved her of a burden which she seemed to feel so heavy. Emily felt at first glad to be left more at leisure to follow her favourite pursuits, but her uncle's hints and observations opened to her new views and feelings on many points. Though she said little, she thought much. He encouraged her to ask him questions on any subject on which she needed information, and she gladly availed herself of his aid in acquiring knowledge, but he knew little of what passed in her mind. She began, however, to feel that she had been living somewhat in vain. She had enjoyed her studies, and rested satisfied in them; and now she discovered that she had pursued them principally for her own pleasure, forgetting whose soldier and servant she was pledged to be. But as I do not intend to write an account of her mind, I will leave her thoughts and return to the conversation with which this chapter commenced, and from which I digressed in order to introduce Emily and her uncle more particularly to my readers. Emily and her mother had been dining, on the preceding evening, at the house of a friend, where they had heard some gentlemen discussing the state of New Zealand, and speaking of the war which was proceeding there. Emily remembered that New Zealand was an island in the Southern Ocean, and nearly the antipodes of England: but supposed, from her geography books, that it was only inhabited by a few savage tribes, and why any one should be interested in their encounters she could not conjecture. She had not liked to ask questions, and thus to expose her ignorance to her friends, but she longed for her uncle's next visit, in order that she might learn from him what there could be to cause interest among the barbarous New Zealanders.

When she had explained her wishes to him, he expressed his usual readiness to oblige her, and said, "I do not wonder at your ignorance, for till within the last few years New Zealand was exactly as your geography book describes it; but the progress of civilization there has been most surprising. I think the best thing I can do will be to bring you a little account which I drew up for my own amusement, of the comparative state of these islands in the years 1814 and 1833."

Thank you, uncle, that will be very delightful; and perhaps you can also recommend me some books which will give me some travellers' wonders respecting the country.

Mr. M.

There are several books now published on the subject, which I will procure. My own little account you shall have tomorrow.

Chapter II.

Mr. Monro did not fail to fulfil his promise of bringing his manuscript to Emily, and as he had some time to spare, he also read it to her, and began as follows:—

"The Islands of New Zealand are nearly 900 miles in length, and contain about 62,000,000 of acres. They extend in two long but rather narrow principal islands, with a few smaller ones adjacent. They lie about ten days' sail from Port Jackson, in New South Wales, between 34° and 48° of south latitude, and 166° and 179° of east longitude. The first discoverer is supposed to have been Tasman, the Dutch navigator, and to him they are indebted for the name they bear. The inhabitants attacked and destroyed the crew of a boat which Tasman sent on shore; and another navigator, Dufresne Marion, the Commodore of two French vessels, also lost many of his men on this coast; but Captain Cook, who not only spent sufficient time there to make most accurate charts of the outlines of the country, but penetrated far into the interior, entertained a most favourable opinion of the natives, and considered New Zealand admirably calculated for an European settlement.

"Few countries can boast more natural beauties than the Islands of New Zealand,— 'Taken altogether they present a great variety of landscape, although, even where the scenery is most subdued, it partakes of a bold and irregular character, derived not more from the aspect of undisturbed nature, than from the confusion of hill and valley which marks the face of the soil; and the precipitous eminences, with their sides covered by forests, and their summits barren of all vegetation, or terminating, perhaps, in a naked rock, that often rises close beside the most sheltered spots of fertility and verdure. All who have visited New Zealand agree in extolling the mingled beauty and grandeur which are profusely spread over the more favoured parts of the country, and are not altogether wanting even where the general look of the coast is most desolate and uninviting. The southern island, with the exception of a narrow strip along its northern shore, appears to be in its interior a mere chaos of mountains, and the region of perpetual winter; but even here the declivities that slope down towards the sea are clothed in many places with gigantic and evergreen forests, and more protected nooks occasionally present themselves, overspread with the abundance of a teeming vegetation, and not to be surpassed in loveliness by what the land has anywhere else to show. Much of the land, both in the valleys and on the brows of the hills, is covered by groves of majestic pines; and where there is no wood the prevailing plant is fern. Along the skirts of the woodlands flow numerous rivers, which intersect the country in all directions. Some of the minor streams that rush down to the sea through the more precipitous ravines, are interrupted in their career by magnificent cataracts, that give additional effect to the other features of sublimity and romantic beauty by which the country is distinguished.'

New Zealanders, in the Library of Entertaining Knowledge.

The mountains rise to a great height, and are frequently capped with snow. There are also evident remains of volcanoes. The forests are numerous and singularly sublime and majestic, as the trees rise to the height of eighty or one hundred feet without a branch, and are then crowned with so thick a foliage that the rays of the sun scarcely afford more than a dim twilight below. For ship building the timber would be invaluable. No wild beasts are found in the dim recesses of these forests. The largest land animal which appears to be aboriginal in New Zealand, is a lizard about six inches long; a species of small field-rat which travellers have seen, was brought, the natives assert, by the first European ship which touched its shores. In the early morning the woods resound with the sweetest melody, but after sunrise the deep stillness is unbro-kenunbroken, save by the shrill note of some unmusical bird. Many of the birds are elegant in form and brilliant in plumage. Among them are many sorts of wild ducks, large woodpigeons, sea-gulls, rails, parrots, and parroquets. The gannet and penguin are much valued by the natives for their feathers, which they use to adorn both their persons and their war canoes. The only fresh water fish known was the eel, but in salt water, soles, mackarel, cod-fish, and species of salmon, oysters, shrimps, and many others, are found in great abundance. There are many species of insects, but none whose bite or sting are dangerous to human life. Caterpillars are often destructive to vegetation; and mosquitoes, forest-bugs, and sand-flies, are obnoxious to travellers. The last-named little insect insinuates itself under the foot, and bites like a mosquito.

"One of the most peculiar features in the character of the country, is the fern root, which afforded the inhabitants their principal means of support, although the potato was also cultivated. In rich land it grows to the height of ten or twelve feet. The flax of New Zealand is also a beautiful plant, growing to the height of from five to seven feet, springing up from the earth in branches or tufts with sedge-like leaves, and bearing on a long stalk, yellowish flowers, which give place to long roundish pods, filled with very thin shining black seeds. This plant belongs to the genus Phormium of Linnæus, and is invaluable to the natives, who manufacture it with considerable skill into the mats which form their clothing, baskets, nets, and lines.

"Later discoveries have ascertained this country to be rich in mineral treasures, and silver, lead, limestone, copper, sulphur, manganese, iron, alum, and coal, are found beneath its soil, which is in many parts unusually rich, and if cleared from the fern-root, which overspreads the greater part of the country, particularly suitable for the cultivation of various European grains.

"The climate of New Zealand is decidedly temperate and salubrious. Extremes of heat and cold are alike unknown. Most of the trees are evergreens, and even in the heat of summer, rain constantly refreshes the vegetation. It is, however, subject occasionally to long-continued rains, and, especially on the west coast, to violent storms of wind."

It must be a most delightful country.

Mr. M.

"Compared with other uncivilized countries, the inhabitants were numerous. They were also warlike, and frequently shewed very hostile feelings towards those ships which touched at their ports for the purpose of procuring wood and water. Unwarrantable cruelties were constantly exercised by the crews of these vessels, on those whom they considered wild savages, and they, on their part, were not backward in retaliating the injuries which they received from one crew of strangers, on the next which happened to fall into their hands."

How long ago has much been known of this people?

Mr. M.

Since their first discovery in 1642, navigators have occasionally mentioned them in their journals. Captain Cook visited the islands several times, during the latter part of the last century, and his voyages contain some interesting details respecting them. I will, however, proceed with my manuscript. "About the year 1795 or 1796, Governor King, of Norfolk Island, persuaded two chiefs, Toki and Puru, to accompany him thither, in order to instruct the prisoners under his care in their method of preparing and manufacturing flax. It was soon discovered, however, that this was the work of the women, and that the chiefs knew little on the subject. Governor King treated them with much kindness, and while they were his guests, they fell under the notice of the Rev. Samuel Marsden, English Chaplain of Paramatta, in New South Wales. This excellent man took the most lively interest in these two chiefs, and conceived the strongest desire to introduce into their country the benefits of civilization and religion. This benevolent design never quitted his mind, although it was many years before he Was able to carry it into effect. Toki and Puru returned to their own country laden with presents both from the Governor and Mr. Marsden, and also carried with them potatoes, and five large pigs. There is no reason to suppose that previous to this time they possessed either pigs or potatoes. They planted the latter, but it was some years before they liked them. The pigs were hunted to death, or otherwise destroyed, and were not introduced amongst them for any useful purposes, till a later period. Occasionally natives of New Zealand accompanied the captains of vessels which visited their country to New South Wales, and brought back to their wondering friends accounts of the strange things they had seen there. When one of these travellers attempted to describe to his countrymen the size and appearance of the horse, its power of carrying men on its back, and of drawing about men and women in land canoes, meaning carriages, the incredulous listeners put their fingers into their ears, and indignantly desired him not to tell them so many lies."

If they had seen no animal larger than a pig, their incredulity was not surprising.

Mr. M.

"A few hours after the birth of a New Zealand infant, the mother pursues her usual labours, and the child, wrapped in a rough kind of garment, is left to sleep. Infanticide is not practised in New Zealand to the same extent as in many of the South Sea Islands, but it is by no means unknown. Occasionally one wife will kill her child to show her jealousy of another, and sometimes from other causes. Holes are bored in the ears of children at a very early age, and kept open by the insertion of pieces of stick, in order that they may be able to wear ornaments as they advance in years. At five or eight days old, a sort of ceremony of baptism is performed by a priest. The child is dipped in, or sprinkled with water; a name given it; and a species of prayer or incantation mumbled over it in a low voice. Small pebbles are likewise thrust down its throat in order that its heart may become hard. The ceremony concludes with a feast, to which all, young and old, are invited. Children are greatly indulged by their parents, and neither punishment nor any kind of discipline are ever exercised, consequently they become very wilful and unruly.

"The tapu is a most singular custom among these people, and one to which they cling with surprising tenacity. It is a species of setting apart or consecration. When individuals are tapued, they are not allowed to touch food with their hands, or to feed themselves except by picking their food from the ground with the lips and teeth. Chiefs are constantly tapued; and old women have many offices to perform in connexion with the tapu. At the seasons for planting and fishing, those concerned in the work are tapued for several days. The tapu is also placed on the land, which no one but a tapued person may then walk over. The spot on which dead bodies are placed is considered sacred for ever; consequently sick persons are carried out of the houses to die, in order that the family may not be inconvenienced by having the tapu placed on the house. Whoever attends the sick man is considered consecrated. The New Zealanders submit to incredible inconveniences in the observance of this custom, which is considered so important, that death must ensue on breaking it.

"Dreams and omens are much regarded by these people. They are subject to superstitious fears during the hours of darkness, and will rarely travel alone at night. A belief in witchcraft is universal. If a chief is taken ill, his illness is ascribed to the evil influence of some enemy, whom the conjuror or witch usually decides to be a member of some tribe against whom his employers wish to make war. On the most frivolous pretences the most sanguinary wars are frequently commenced, and as one injury after another invites retaliation, family hatred is carried down from father to son, and revenge considered a duty.

"Many wives are allowed to those who can support them. Of these, one is considered the principal, but the children share alike the affection of the father. When a man sets his fancy on a female, he carries her off by force, without any reference to her own wishes. Should the friends object, some scuffling ensues; but if the wooer succeeds in carrying off his prize, they are henceforth considered man and wife, without any religious ceremony; and any act of unfaithfulness is most severely punished. It is not considered contrary to etiquette in New Zealand for females who wish to be married to make the first advances; and previous to marriage the character of the New Zealand female is exceedingly low and degraded.

"The feelings of these people are strong, and readily excited. Though easily roused to violent fits of anger, they may also be easily appeased. At the departure or return of friends they consider it necessary to dis-playdisplayplay violent emotion, and though the tears shed on such occasions may be called forth by custom, still there can be no doubt that there is amongst them real family affection, and that the ties of relationship are much regarded. In times of sorrow, females frequently disfigure themselves by fearfully wounding their faces and bodies in token of grief.

"The rights of possession are held very sacred among The New Zealanders. The exact boundaries of the property of each tribe are known, and war is the sure result of any trespass on the property of another. In war, the land of the vanquished with all that it contains becomes the property of the conqueror. Theft is punished when slaves steal from their masters, but there seems little sense of shame when any New Zealander is discovered stealing from Europeans, except among a few of the chiefs. Lying is a common vice amongst them, and few would hesitate to tell any untruth in order to disparage a hostile tribe in the mind of an European. A falsehood was the occasion of a fearful murder of numbers of innocent persons after the massacre of the Boyd. Some whalers coming into port were told by one chief, that the principal agent of this melancholy catastrophe was another chief named Tippahee. The whalers immediately landed their crews on the little island where Tippahee's people dwelt in peace and security, and commenced an indiscriminate slaughter of the inhabitants, sparing neither age nor sex. The chief himself escaped with many wounds, but his tribe was nearly extirminated; yet both he and his people were perfectly guiltless of the death of the crew of the Boyd; and even had the men of the tribe been the guilty parties, the women and children could have had no share in the crime; and to punish them for the faults of their relatives could have been neither Christian nor just. During part of the year these wild and warlike people exercise some of the arte of peaceful industry. Their potato grounds are well cultivated, and their fences kept in neat order. The fern root, the kumera, or sweet potato, the sweet stalk of a certain root called Tawara, and fish, form their principal food. The fern root is roasted, and then beaten on a stone till it becomes soft as dough; when cold it is hard and brittle. They produce fire by turning a piece of stick round and round in a hole made in some decayed wood. The potatoes are dressed in the following manner: a circular hole is dug in the ground, and stones being laid at the bottom, fire is placed upon them. More stones are laid on the top till they have become thoroughly heated. When the stones are sufficiently heated, the embers are cleared away, and wet grass laid on a layer of hot stones. On this the potatoes are placed, nicely peeled and scraped. More grass and hot stones are added, and the whole is covered with earth for about ten minutes, in which time the potatoes are sufficiently cooked. As they eat but little animal food, they can devour large quantities of vegetables. Human bodies were cooked in a similar manner, only, of course, the process occupied a longer time. Provisions are sewed up in baskets made of green flax. Fish is dried by being laid on a stage exposed to the sun's rays by day, and to fire kindled under the stage during the night. Kumeras are also cured in the same manner. The only beverage of The New Zealanders appears to be water.

"The New Zealand canoes are formed with immense labour, and are wonderful specimens of untaught skill. They are elaborately carved without the aid of iron instruments, painted red and black, and ornamented with the feathers of the gannet. While the canoes are the work of the men, the women show much skill in weaving the mats which are used as clothing. Many of these are beautifully embroidered, and occupy several months in making.

"The huts of The New Zealanders are sometimes sixteen feet long, by ten broad, but never more than four or five feet in height. They never eat in their houses, and in warm weather often sleep in the open air. In person they are disgustingly dirty. Vermin are encouraged instead of being destroyed. Their bodies are anointed with oil, and painted with ochre; and many of them are tattooed in various parts with great regularity. Tattooing is a very painful operation, the coloured pigment being introduced under the skin, and causing so much inflammation that very little can be done at one time. The New Zealander can always make a correct delineation of the lines tattooed on his face, and draws a fac simile of them to affix as "his mark or seal" to any document. Pendant from the ears are various ornaments, such as feathers of birds, and even birds themselves. The hair is tied at the top of the head, and ornamented with gannet's feathers. The usual dress of both men and women consists of two mats of flax; one tied round the waist, the other round the neck, and hanging loose over the shoulder. A war instrument called a pattoo, is stuck in the belt, and a spear is held in the hand. In figure The New Zealanders are tall and muscular; their movements are easy and graceful. Although they cultivate the ground for food, the rich soil supplies them with this for little labour, and war is their pastime and delight. Mimic fights, and war songs and dances amuse them in times of peace, but as I before observed, they undertake exterminating wars on the most frivolous pretences. They rush on the foe with frightful yells, and hideous contortions of countenance. Fearful cruelties are exercised on the vanquished; the men are tortured and murdered, and the women and children either murdered, or carried away as slaves. When the battle is ended they feast on the bodies of the slain; less, some say, from love of the horrible banquet than from the pleasure of gratified revenge; but as they frequently eat the bodies of slaves not killed in battle, there can be little doubt that human flesh was a repast in which they delighted. By a singular process, the heads of both friends and enemies are frequently preserved; the eyes are closed, but the features retain so much of their living ex-pressionexpression, that they may be easily recognised long after death, and serve to excite the friends to fresh acts of vengeance, or cause renewed feelings of exultation over a conquered foe. An European once inquired of a New Zealander, known to be clever in preserving heads, the secrets of his art; and he not only explained the whole process, but quietly offered to go into the woods to shoot two or three of his enemies, and bring their heads, in order to give a practical proof of his skill. So little value do they set on human life.

"Slaves are occasionally treated with consideration and kindness, but are liable to any punishment, even instant death, which the caprice of their masters may dictate. Mr. Noel, in his work entitled "Christian Missions," mentions several anecdotes of cruelties inflicted on the slaves by their savage masters. An European trader was lodging in the house of a chief for a night, when a slave girl (about fifteen years of age) entered the hut. She had absented herself for two days without leave. Immediately the mistress ordered a ruffian to kill her, and one blow of his tomahawk on her forehead having laid her dead, a large party of friends feasted that evening on the body, and the head was given to the children for a plaything. A slave boy was killed and roasted, because his attention being attracted by the sight of a ship in full sail, he suffered the pigs to enter his master's garden. A chief, named Taura, on going out to shoot, ordered a female slave to have some food ready on his return; on entering the house, and finding the food unprepared, he killed her with a blow of his tomahawk, and then invited his friends to the feast. During a war between the natives of Waikato and those of Taranaki, the latter tribe lost thirteen chiefs. On the grave of each, ten slaves were murdered to wait on their masters in the next world. An Englishman saw a slave girl lying among the fern nearly dead from starvation. There were natives near, but none gave her any help. That day he sent her food. The next day, when he came again, they had been pelting her with stones, one of which, weighing several pounds, still lay on her emaciated body; she could neither speak nor eat, and the day after that she died. There is one account which exceeds the preceding in atrocity. A man ordered a young female slave to heat a large oven, as he intended to make a feast for his friends. When it was heated, he ordered her to throw herself in, and though she clasped his knees, and with frantic terror besought his pity, the relentless savage, so far from reversing his order, seized her with his own hands, tied her hands and legs, and threw her in alive!"

O, uncle, pray tell me no more of such fearful tales. The New Zealanders' hearts must be stony indeed.

Mr. M.

Still, when we consider the condition of slaves in some of the enlightened and Christian states of America, where bodily punishments and tortures are permitted on the smallest provocation; where, as in Alabama, there is a law forbidding the teaching of any negro to read or write under a large penalty, and where freedom to associate on equal terms with white people is never to be obtained, even by the free, educated and wealthy negro; the savage New Zealander does not suffer by the comparison. Their slaves are usually captives taken in war; in many cases they are treated with consideration and kindness; and slaves have been redeemed and then married to the daughters of the greatest chiefs, with no blemish whatever attached to their names and characters from having once borne the yoke of slavery.

It certainly excites my indignation more than I can describe whenever I think of slavery being permitted by a people who boast as the Americans do of the equality of men, and the delights of their national freedom.

Mr. M.

It is a strange inconsistency; and one which, I trust, will not be permitted to continue much longer to stamp such indelible disgrace on a really noble and enlightened people. They appear to consider now that the smallest admixture of colour renders its possessor unfit to associate with white people, and they frequently express wonder at the manner in which people of colour are received in England.

Do you consider that the negro is inferior in intellect to the European?

Mr. M.

Some, from slavery and oppression, may have had their faculties blunted, but there are numerous instances of negroes attaining the highest degree of mental cultivation. I met two young negroes lately, who were spending some time in an educational establishment near London, and the principal informed me that he wished all his pupils were equal to them in conduct, character, and talent.

But we are straying from our subject. I cannot leave New Zealand now, even for the negro. You mentioned the massacre of the Boyd; what was that?

Mr. M.

A vessel of that name, com-mandedcommandedmanded by Captain Thompson, was burnt in one of the harbours of New Zealand, and nearly all the crew, not only murdered, but eaten.

Horrible! Does there appear to have been any provocation given on the part of the crew?

Mr. M.

A chief named George had engaged to work his way on board the Boyd, from Port Jackson to New Zealand. Being ill, and unfit for work, the Captain threatened, insulted, and abused him. George remonstrated, telling him the rank he bore in his own country, and assuring him that illness alone prevented his working. The enraged Captain paid no regard to his remonstrances, but calling him a cookee-cookee, or common man, had him tied up, and severely flogged. During the remainder of the voyage, the ship's company ill-treated him in every possible way. Brooding over his wrongs, and longing for revenge, he neared his native land. Urged, probably, by his representations, the Captain put into the harbour of Wangoroa, which belonged to George's tribe. The chief landed, having first been despoiled of every thing English he possessed, to the very clothes he wore. He instantly imparted his wrongs to his countrymen, and they were easily roused to share his burning desire for revenge. It seems wonderful that Captain Thompson should have trusted himself on the coast after his conduct to George; but, despising, I suppose, The New Zealanders' strength and prowess, he landed with a boat's crew of men. They were all instantly massacred, and dressing themselves in the clothes of their victims, the infuriated savages proceeded to the vessel to complete the work of vengeance. Some of the sailors ran up the rigging, but in spite of the efforts of an old chief named Tippahee to save them after the rest were murdered, they also shared their companions' fate. One woman and two children hid themselves till the carnage was ever, and so escaped; and one boy who had shewn George some acts of kindness during the voyage, ran up to him, exclaiming, "George, you won't kill me," on which the other replied," No, my boy, I won't kill you, you are a good boy." These four only survived: and the rest of the crew and passengers served as food for their inhuman conquerors.

This is a dreadful tale; but certainly George had received great provocation.

Mr. M.

Europeans should be careful how they excite the passions of the savage, who, being totally unacquainted with the Christian duty of forgiveness of injuries, and making a merit of revenge, cannot be expected to take care that his vengeance shall bear any just proportion to the amount of injury received.

What became of the women and children who were not murdered?

Mr. M.

They were recovered by the exertions of an English supercargo, Mr. Berry, who carried them away from a shore which had proved so fatal to their companions. The last who was restored was a little girl only two or three years old, who retained a vivid recollection of the horrors of that day of carnage, and when asked what The New Zealanders did to her mamma, would pass her hand across her throat with the appearance of the deepest melancholy, and add, that "they afterwards cut her up, and cooked and eat her like victuals."

What a cruel question to ask the poor child. Were there many cases of injustice inflicted by Europeans on The New Zealanders?

Mr. M.

Many will never be known till that day when all acts of injustice and all deeds of blood will be discovered. They have all been marked by the All-seeing Eye; and many who, to their fellow-countrymen here, have appeared to be honourable, just, and upright characters, have deeds of shame attached to their name in the distant country whose history we are considering. I will give you a slight instance. A New Zealand chief, at table with a party of gentlemen in New South Wales, was inveighing against the cruelty of condemning a convict to death for stealing a pig; and he strongly pressed the Governor to pardon the offender. When the nature of the law was explained to him, he exclaimed, "Then why you no hang up Captain," pointing to the commander of a vessel, who was then sitting at table; "Captain, he come to New Zealand, he come ashore and tihi (steal) all my potatoes; you hang up Captain." The company were amused at this strong and pointed reasoning of Tippahee, and the captain seemed quite abashed at the sudden exposure of his conduct; for he had actually acted in the manner represented by the chief. The writer from whose work this account is taken, adds, "I regret to say, that unwarrantable depredations of this kind are but too common among commanders of vessels in general."

The captain must have been startled at so pointed a rebuke.

Mr. M.

The history of another chief, Duaterra, shews in a painful light the conduct of certain captains. Having an ardent desire to see King George, this chief engaged as a common sailor on board the Santa Anna, commanded by Mr. Moody, and arrived in the Thames about July, 1809. He then requested the Captain to indulge him with a sight of the King, the only object which had induced him to leave his native country, and undertake a long and perilous voyage. He was put off with various excuses, rarely permitted to go on shore, never to spend a night there; and at the end of fifteen days, was sent on board the Ann, which was already at Gravesend to carry convicts to New South Wales. When Duaterra demanded wages and clothing, he was told that two muskets would be given him at Port Jackson, and these he never received. He was at this time dangerously ill, in consequence of hardships and disappointments, and thus friendless and sick, was sent on board the Ann in so destitute a state, that the master, Mr. Charles Clark, refused to receive him unless some clothes were given him. In this vessel, however, he met with a kind friend, Mr. Marsden, who was returning to New South Wales from a visit to his native land, and to whom Mr. Clark had imparted the tale of Duaterra's wrongs; for besides being defrauded of his wages, and refused the liberty of seeing the King, he had been ill-used and beaten by the sailors. Captain Clark she wed him much kindness, and Mr. Marsden took care of him at Port Jackson till, on his expressing a strong wish to return to his native country, a passage was engaged for him and three other New Zealanders on board the Frederick, the captain making a condition that they should assist him in procuring a cargo of oil, and then pledging himself to show them kindness, and to land them at the Bay of Islands. When the cargo was completed, Duaterra reminded the captain of his promise, and requested to be landed at the Bay of Islands, near which the vessel then lay. Instead of assenting to his just request, the captain carried them off to Norfolk Island, promising, however, to land them on his return. At Norfolk Island, the four New Zeaalnders were sent on shore to procure wood and water for the crew, and were nearly drowned in landing. The master then told them he had no further occasion for their services, and as he was going straight to England he should leave them there. Duaterra reminded him of his promise in vain. He bore away, leaving Duaterra and two of his companions on a desolate island, with neither food nor clothing. The other New Zealander, who was a relation of Duaterra, he carried with him, in spite of his earnest entreaties to be left with his countrymen. This young man was never heard of afterwards. Some time after, the poor exiles were delivered from their melancholy situation by the humanity of Captain Gwynn, whose vessel accidentally touched at the island. He supplied them with clothes, and gave them a passage on board his ship. Captain Gwynn told Mr. Marsden, at Port Jackson, whither he carried them, that the share of the oil which The New Zealanders should have received, amounted to 100%.each. Retribution some-tunes speedily follows an offence even in this world. The captain of the Frederick was mortally wounded on his voyage home, when his vessel was attacked and taken by an American, after a severe action.

Really, I am thankful not to know his name; such a man is a disgrace to human nature. What was the end of Duaterra?

Mr. M.

He died just when he was beginning to use all his influence to improve and civilize his countrymen.

You have told me nothing of the religion of The New Zealanders.

Mr. M.

The remainder of my paper is occupied with that subject, which I will now read. "They appear to have neither regular worship, temples, nor images. It is true that carved images are found among them, but they part with them readily, and seem to pay them no respect There is no regular priesthood, but one of a family, generally the youngest, is used as a conjuror, to drive away illness, and discover what enemy has bewitched the sufferer, or to curse Atua, or the evil spirit, who has got into the sick person, and thus to drive him out. Their religion is one of fear. They were afraid of the power of the 'Immortal Spirit' to do them evil. They believe that the spirits of their departed relatives exist either in happiness or misery in another world. Slaves, as before remarked, are often killed to wait upon a chief when he dies, and wives sometimes hang themselves to accompany their husbands into the other world. They have many singular traditions as to creation, and another respecting individuals who they suppose inhabit the moon. To sum up their character in the words of one who was resident amongst them some years later,—'The chiefs invariably calumniate each other. To place the slightest reliance on the observations they make against each other would be idle, for with the exception of the speaker and his company, they stigmatize the rest of their acquaintance as the most wicked and profligate rascals under heaven, without a particle of common decency, faith, courage, or honour, to apologize for their general bad conduct. They are clamorous and quarrelsome. Public and fierce contentions are frequent, and when a wrong is to be avenged, they care not by what treachery they effect their purpose. To record the various murders committed by these people against each other, would alone fill a volume. Slanders, wrongs, insults, murders, superstitions, the love of plunder, and other causes, lead to perpetual wars, and the cruelty and cannibalism which attend them, pass all description and belief. When an enemy is conquered, numbers of the dead and dying are devoured; prisoners are tortured to death; they revile and insult the dead bodies as though they were alive; they eat the flesh of the living prisoners, and will sometimes drink the warm blood as it flows from his living veins; nay, with a brutality still more hardened, they will steal into the villages in which their enemies have left their defenceless women and children, and after an indiscriminate massacre, proceed to feast on their mangled bodies. An English-man saw two lines of ovens in which sixty bodies were cooked after a battle, while a lock of hair and a potato fixed on two poles, shewed that part of the horrid feast had been consecrated to the devil!

How could Europeans go amongst such a people?

Mr. M.

You have' now, my love, seen the dark side of the picture. I hope to present you a fairer view when I describe the state of a part of New Zealand in the year 1883.

Chapter III.

Emily impatiently expected her uncle's next visit, and it was with no slight feeling of disappointment that she heard him announce to her mother that business called him into the country, and that he should probably be absent ten days or a fortnight. "However," added he, turning to Emily, "I would not go till I had fulfilled my promise to you. I hope to spend the morning with you, and to start by the express train at three o'clock." "And then uncle," said Emily, "you will not arrive till late; you will be exposed to the night air, and catch a cold which may fall upon your lungs, and all for the sake of obliging me!" "Do not forebode misfortunes, Emily," replied Mr. Munro, "I do not feel at all consumptive to-day, but quite fit to use my lungs in reading to you, and then to expose myself to the east wind, even without a great coat."

I do not like parting with you at all.

Mr. M.

I am in good hands, my dear child. There is One to whose care and guidance you may cheerfully commit me. But now for our work. Sit down quietly, and make the most of the morning. "No, Emily," added he, seeing her take up her worsted work, "I will not read to you, if you are to be counting stitches and sorting colours all the time."

"Do not be afraid, uncle," replied Emily, "my work is very straightforward, I need not look at the pattern, and my worsteds are so arranged, that I cannot fail to find the colour I want."

Mr. M.

The preceding account was principally extracted from the journal of a Mr. Nicholas, who accompanied Mr. Marsden in his first visit to New Zealand, in order to arrange plans for ameliorating the condition of the people. Mr. Marsden's own duties as Chaplain, kept him in New South Wales, nevertheless he was able to pay several visits to the neighbouring islands, and was unwearied in his exertions for their benefit. Part of the success which attended these exertions will appear from the following account, drawn from "The Recollections" of an officer high in the British service in India, who spent some weeks in New Zealand in 1833, not twenty years after Mr. Nicholas's visit:—

"On approaching Paihia, which is situated in the Bay of Islands, Major Jacob was first struck with the sight of several good houses standing on the beach; some belonging to English clergymen, one to a native chief, who had built it without any assistance, in imitation of theirs. One of these houses was used as a church, and fitted up for Divine Service. Seated on the grass before this building, was an aged chief, who had just travelled fifty miles in order to be present at the services of the following day, which happened to be Sunday. At eight in the morning service commenced. A bell summoned the congregation to church. A small but fine-toned organ raised its notes, but was scarcely heard when the whole con-gregationcongregation arose and joined in singing a hymn in their native language, at the commencement of the service. The Liturgy of our Church had been translated, and the whole congregation joined with one voice in the responses, in a way which English worshippers would do well to imitate. The only change made in the Liturgy was, that in one place the King and Royal Family were prayed for, whereas, in another place, the words 'the Chiefs of the Land,' were substituted. A sermon was preached by Mr. Williams, with remarkable facility and fluency, in the native language, and riveted the attention of his hearers. An English sermon from another clergyman followed, for the benefit of the English part of the congregation. Soon after twelve o'clock, after an early dinner, the two clergymen, accompanied by their guest, took a boat to the opposite side of the bay, to a place called Kororarika, where a congregation of seventy persons attended service with as much attention and devotion as had been exhibited by the morning congregation at Paihia. A painful scene was exhibited at the same time by the crews of some European whalers which were at anchor in the bay. They were rioting in a disgraceful state of intoxication, whilst those whom they probably despised as barbarians, were honouring the command of Him whose servants they professed to be. Sad is the effect of ordinary European intercourse upon most savage nations. In many parts the only English words known and used amongst foreigners, are oaths and curses. It will, perhaps, be scarcely believed that English captains have occasionally incited The New Zealanders to mortal conflicts, and furnished them with arms and ammunition to attack their foes; besides permitting their crews to commit every kind of iniquity unchecked and unpunished. It may be noticed, to the honour of the Americans, that their crews are more correct in their conduct than those of any other nation.

"All at Kororarika did not wish to hear what the English clergyman had to say. One old chief, named Taxia, who was said to have a short time previously killed and eaten one of his wives, desired them not to attend at his place on Sundays, for it was the devil's place; that he had found the devil's service good, and therefore did not wish to be disturbed; that by this service he had lately obtained a present of a cask of oil from a whaler; and as he had resolved on continuing the service of the devil, the missionaries might go elsewhere and preach.' Accordingly it was in the part of Kororarika which belonged to a chief named Rewa, that the service was held, Rewa himself attending with several members of his family. There was an English service at Paihia in the afternoon, and a native one in the evening, which latter was conducted by Mr. Fairburn, a catechist, who had spent the middle of the day at the village of a chief named Kopidi, who, though not a Christian, assembled his people, and attended the service himself.

"Major Jacob was much interested in watching the daily proceedings at Paihia. At five in the morning the prayers of our Church were read by a baptized convert to the assembled inhabitants of the settlement. Afterwards, the weather being fine, the classes were formed in the open air, and young and old, rich and poor, the master and the slave, stood side by side learning to read, write, and cipher. Not only friends thus learn together, but instances have been known of the sons of contending chiefs coming to the same school to learn, even while their respective tribes were engaged in hostilities. Let it be borne in mind, in considering this picture, that a few years before, The New Zealanders had no written language, nor any conception of such a mode of communicating ideas. At eight o'clock the male school closed, and the female commenced. These scholars, some of whom were mothers with children at their backs, were instructed in reading, writing, and needlework. Several daughters of chiefs have considered it no degradation to become servants in the settlement of Paihia; and they have attained considerable proficiency in the above-mentioned female accomplishments. An infant school, consisting when all were assembled of twenty-eight scholars, was also carried on.

"The houses of the missionaries were built by themselves, assisted in the carpenter's work by some natives, who learn readily the use of carpenter's tools. And seeing the English employed in manual labour, the natives cease to consider such employments degrading.

"Major Jacob next visited Waimate, which is some miles in the interior, and whose rich soil and abundant population induced Mr. Marsden to consider it the most desirable place for the formation of an agricultural establishment, in order to render the resident English independent of foreign supplies, and as a means of advancing the civilization of the natives. This settlement presented to view a row of comfortable houses, each surrounded by well cultivated gardens, and the whole enclosed by a neat palisade. Barley, wheat, Indian corn, and potatoes, were flourishing in land which had been for the first time submitted to the harrow and the plough, and which was recently covered with fern roots. There was every prospect of an abundant harvest.

"The workmanship of the buildings was superior to that displayed in the buildings of Van Diemen's Land and New South Wales. The natives, instructed by the missionaries, seemed to handle their tools with the facility of European workmen. 350,000 feet of timber had been sawn at Waimate, and 40,000 bricks made and burnt in the preceding year. The natives were learning the trades of wheelwrights, blacksmiths, and the occupations of farmers and dairymen. At an examination held in 1832, prizes were awarded to the best specimens of artificer's work, and needlework, produced by the natives. Upwards of 800 natives from various parts of the island, attended as spectators. A gate was one of the articles which received a prize; and much of the needlework produced by females, who a few years before were brutal cannibals, would have been considered above par as the production of the children belonging to some of the charitable institutions in our own country.

"The day at" Waimate was spent much in the same manner as at Paihia. 120 males and females were educated in the schools, and their progress was in every respect encouraging. The New Zealand language is simple, and enabled those who fixed it to dispense with several letters used in English, thereby reducing them to fourteen, including the dipthong, N G. The Liturgy, Gospels, and other portions of Scripture had been translated; the demand for books was increasing. The people gladly paid for them in potatoes, or even in labour, not considering a month or six weeks of labour too much, if they received a book at the end of the time as payment. The New Zealanders learn with facility, and some in three months could read with tolerable fluency. Many would spend this time in the schools, and then return to their own homes, carrying with them the Liturgy, and portions of Scripture, and spread amongst their neighbours the knowledge they had acquired. One of the clergy had been obliged to go to New South Wales to carry through the press several portions of the Bible, and the greater part of the Common Prayer-book. He was assisted by a baptized convert named Edward Parry Hongi. He received the Christian names from his godfather, the distinguished navigator and officer, for whom he entertained high respect. In appearance, dress, and manner, this young man fully sustained the character of the English gentleman, and as a Christian, his conduct was most exemplary. The absence of one of the few resident clergy from his post was severely felt, and the natives ardently longed for his return. In order to obviate the necessity of such absences, a native press was a great desideratum, and a benefit which has since been bestowed upon New Zealand.

"Not only was there daily service at the principal stations, but also at a village about two miles from Waimate, Major Jacob observed the iron part of a hatchet suspended from the roof of a large hut. This being struck with a mallet, called the villagers to morning and evening prayer. For this purpose they had built a room themselves, they conducted the service themselves, and without European superintendence they carried on a school. The sabbath, also, was scrupulously observed as a day of rest.

"Broughton Ripi, a baptized chief, occupied himself in making a road on purpose to facilitate the missionaries' visits to his district. This man exerted himself with great boldness in speaking to his fellow-countrymen on the subject of Christianity. They had expected that his potato crop would fail, because he planted them without tapuing, but the following season proved the most productive they had had for some time. Ripi formerly had three wives; but on his conversion he married one, and sent away the other two. One of these was afterwards married to a respectable native in Mr. Davis's service, according to the rites of the English Church, and with all the pre-viouspreviousvious formality of publishing banns. At weddings, the missionaries usually give the friends of the parties a feast of potatoes, hasty pudding, and sometimes a roast pig. Ripi's whole character and conduct were changed by the influence of Christianity. He used his wife kindly, whereas his former conduct had been marked with unkindness; he refused to go to war, and would even have parted with his muskets, had he not been recommended to keep them as means of defence.

"Considering that a few years previously the natives subsisted principally on fern root and potatoes, that mats were their only clothing, and that they were so ignorant as to sow both gunpowder and biscuit by way of increasing their stock, and considered a man and horse one animal when first they saw a man on horseback, the change produced in the different places before mentioned, does indeed appear surprising. Of course many tribes were still barbarous; dreadful wars, with its attendant cruelties, were still carried on in many parts, but even the partial civilization and education of a small number of the people in so short a space of time, must surely be considered one of the most remarkable triumphs of Christian philanthropy."

Indeed, uncle, I quite agree with your last remark. I thank you much for this detail; but I am still anxious to trace the steps by which this change was effected. It is plain that association with English seamen neither tended to civilize nor improve The New Zealanders. A very different spirit must have been at work.

Mr. M.

Certainly our vices were all the people gained from our seamen. Occasionally they received firearms, ammunition, blankets, iron implements, and spirits, in exchange for potatoes and flax; but these presents rather injured than benefitted them. It has also been proved that a temporary introduction into civilized society, is not of itself by any means sufficient to soften the native barbarity of the savage. Hongi's case is an illustration of this observation. He was an uncle of Duaterra's, and a man of warm affections towards his own kindred, his manners mild when amongst his friends, and possessed of considerable talent and sagacity. He visited England in the year 1820, accompanied by a young chief named Waikato. He remained in this country about four months, was introduced to the king, and excited considerable attention. Whilst amongst refined and polished persons, he accommodated himself without difficulty to their habits and manners, and showed nothing of his real character and intentions. His ruling passion was love of war. On his return to Port Jackson, he exchanged many of the valuable presents he had received in England for arms and ammunition, and when he reached his native shores, he threatened the missionaries, abused all who had not given him guns and warlike stores, and instead of sending his children to school as he had promised, declared he wanted them to learn to fight and not to read. His only object now seemed to be war and conquest. On one of his expeditions he boasted that he had killed at one place, 1,500 of his enemies, and fearful were the scenes of cannibalism which succeeded his victories. Year after year he continued his ravages, until he died from the effects of a wound in March, 1828. Had it not been for his turbulent ambition to shine as a warrior and conqueror, this man, by means of his talents, station, and natural qualifications, might have done much for the civilization of his country-men. As it was he respected and protected the English resident in the island, and his last moments were employed in requesting his survivors to treat the missionaries kindly, and on no account to allow them to leave the island.

Did the English Government or Church send those good men to civilize The New Zealanders?

Mr. M.

The primary agent was Mr. Marsden, whom I have before mentioned as the staunch and indefatigable friend of New Zealand. He laid their case before the Committee of the Church Missionary Society, and induced them to send and support a Mission in this beautiful but degraded island.

Uncle, you are trying to make me feel my ignorance. I never heard of the Church Missionary Society, and do not know what or where it is.

Mr. M.

Well, dear Emily, I am sorry I have no more time to give you now. I can only tell you that it is an English and a Church Society, established with a special view to the conversion of the heathen. Its affairs are managed by a Committee, which must consist of Churchmen, two Clerical, and a Church of England Lay-Secretary. Its origin and proceedings I must leave you to find out. I shall have to tell you of many more improvements among The New Zealanders, as what I have described was related by a gentleman who visited the country in the year 1833, but I must delay any further details till my return from Warwickshire. Farewell.

Chapter IV.

Emily determined during her uncle's absence to ascertain what that Society was, whose exertions had effected so much good in the country which interested her so deeply; but she felt rather diffident in making inquiries of those whom she believed would be able to inform her on the point she had so much at heart. A favourable opportunity seemed to occur when she was walking with her mother in the park a few mornings after her uncle's departure. They were met by Dr. James, and Mr. and Mrs. Wilson, of whom they saw much in the country, and who were always welcome visitors. Mr. Wilson was the kind-hearted, well-informed, benevolent clergyman of the parish of——, who, with his wife, took great interest in the schools of the place; visited his people when they were ill, and supplied the poor liberally with coals, blankets, &c, at Christmas. Dr. James was advanced in years, and the Fellow of College, Cambridge. He officiated as curate during the summer months for an old friend whose parish adjoined Mr. Wilson's. He was somewhat pompous in manner, but a man of considerable learning, and of much weight in the University. Mrs. Bathurst was much pleased to see Mrs. Wilson, and extended her walk in order to accompany her in the direction in which she was going; and Emily was left to the care of the two clergymen. She took this opportunity for seeking to obtain the information she desired, and when a pause occurred in the conversation, she ventured to ask Mr. Wilson to tell her the origin and object of the Church Missionary Society.

Mr. W.

The Church Missionary Society! Really, Miss Bathurst, I am sorry to say I am unable to answer your inquiry. I was not aware of the existence of a Church Missionary Society. I know there are such things among Dissenters, but are you sure you are not mistaken as to a Church Missionary Society?

No, indeed. My uncle has told me several things respecting its labours which have interested me exceedingly.

Mr. W.

Dr. James, can you help Miss Bathurst?

Dr. J.

No, Mr. Wilson, it is not in my power. I like the two old Church Societies, "the Society for Promoting Christian Knowledge," and that for "the Propagation of the Gospel in Foreign Parts." These are quite enough for me; good old Church Societies, Miss Bathurst, worth a hundred new inventions of these modern days. No good can ever arise from mixing up Church and Dissent, Mr. Wilson.

"But," Emily ventured to remark, "my uncle said that the Committee and Officers of this Society were all members of the Church of England."

Dr. J.

I should like to save them their trouble.

In what way, may I ask?

Dr. J.

If they want to do good, let them join the two old Societies.

"But," Emily modestly observed, "are the objects of the Societies the same? Does not the Gospel Propagation Society confine itself to our colonies?"

Dr. J.

That may be. But our colonies require all the assistance we can give them, and more too. There are thousands of our own countryme who need churches and ministers and have not got them.

But the Church Missionary Society provides ministers and churches for the heathen.

Dr. J.

Very likely, Miss Bathurst. But let them join the good old Society, and supply our own people first; and when they have done this, they could extend their operations to the inhabitants of countries who cannot need help as much as our own fellow-countrymen do. By the by, Mr. Wilson, have you subscribed to the new Consumption Hospital in Brompton? A beautiful building it is, and an admirable Institution. I have lately placed a young woman there who has been ill down at T— for some months, and she has already benefited by the air and the treatment.

Mr. W.

I have not subscribed to that. I subscribe to St. George's, St. Bartholomew's, the Hospital for Diseases of the Eye, the Lying-in, and several more.

Dr. J.

Ah, but the Consumption Hospital is for quite a different class of persons. They have not the means at the other hospitals for taking in consumptive cases; indeed, they will not receive such when they are confirmed cases; and we all know that consumptive cases are too often fatal, and show marks of being so at a very early stage. The Consumption Hospital is built for these, and it provides alleviations and comforts for many a deathbed; and, better still, is often the means of prolonging life.

Mr. Wilson professed his intention of subscribing to so excellent an Institution. Emily ventured no further observations, but as she quietly walked along by the side of Mr. Wilson, such thoughts as the following occupied her mind. I wonder why they do not apply the same reasoning to the hospitals that they did to the Church Missionary Society. Because they support the excellent Society which seeks to supply the spiritual necessities of our colonies, they will not support the Church Missionary, which wishes to do the same for a totally different class of persons. Why should one Society be considered to interfere with the other, any more than the Consumption Hospital interferes with St. George's? They do not say, "I will not subscribe to the Consumption Hospital because I do subscribe to St. George's." I am sure the Propagation Society has no more means of "taking in" the heathen, than St. George's has of "taking in" consumptive cases. Why does not Dr. James propose that they should enlarge St. George's to take in the consumptive cases, when they have cured all the other diseases, as he did to enlarge the Gospel Propagation Society, when its present objects have been gained? leaving, meanwhile, the poor heathen to remain in degradation and misery, and thousands dying daily without the knowledge of that Saviour who alone can make a death-bed happy.

Chapter V.

On the day which followed Emily's unsuccessful attempt to obtain the information she desired from Mr. Wilson and Dr. James, Archdeacon Somerton, with several members of his family and other friends, dined at Mrs. Bathurst's. The Archdeacon was godfather to Emily, and she regarded him with affectionate respect. He was exceedingly fond of music, and in the course of the evening Emily exerted herself at the harp and piano much to his satisfaction. As he stood by her side expressing the pleasure her performance had given him, she told him she had a great favour to ask him, and on his expressing his readiness to grant anything she might require, as far as he was able, she withdrew him to an ottoman rather apart from the other guests, who were engaged in their own conversation, and when she "had him," as she said, "all to herself," she added,

"Now, my kind friend, do give me the information I have sought from others in vain. Tell me the origin and objects of the Church Missionary Society."

A. S.

I wish, my dear child, that all favours were as easily granted; but to reply first by another question, What has brought this subject to your mind?

A most interesting account which my uncle gave me of the wonderful change wrought amongst The New Zealanders, and knowing that somehow or other this change was effected by means of the Church Missionary Society.

A. S.

In order to answer your question fully, I must carry you back some time before the commencement of the Society, to show you the need of its formation. The Society for the Propagation of the Gospel had been instituted by the heads of our Church as early as the year 1701. Though by its charter it has respect in the first instance to our colonies, yet by its title, public profession, and by the voice of its annual preachers, it has pleaded, though alas! almost in vain, year after year for the extension of its Mission to the heathen world. From want of funds it is compelled entirely to confine its attention to our colonies, and is unable to meet anything like the necessities of these, which include vast numbers of heathens as well as European settlers.

Then it does not at present preach to the heathen as heathen, but as our fellow-subjects?

A. S.

Exactly so. In 1709 the Society for Promoting Christian Knowledge began to assist the Danish missionaries in Tranquebar; and in 1728, undertook the sole support of a Mission to Madras. Schwartz, Gerické, and many other eminent missionaries were supported by this Society.

Schwartz and Gerické were not English clergy, were they?

A. S.

No; they were both Danes, and received their orders in the Lutheran Church. The celebrated Robert Boyle left a sum of money to be expended in the religious instruction of the negroes; and in 1793, Dr. Porteus, then Bishop of London, established a society for that object.

Still, then, the Church of England made no effort for the conversion of the heathen?

A. S.

No; although many of its members greatly desired that such exertions should be made. Several bodies of Dissenters had begun to make efforts in this direction; but the Church had not arisen to a sense of her duty in this respect. I must tell you that in 1783, a small Society was formed by a few of the London clergy, for religious intercourse and improvement, called the Eclectic Society. Its members met once a fortnight in the vestry of St. John's Episcopal Chapel, Bedford-row; and in these meetings the practicability and best method of sending out missionaries to the heathen were frequently discussed, and as early as 1796, made a matter of continued and earnest prayer. At this time, Messrs. Scott, Cecil, Venn, Goode, Pratt, and many others of similar views, were members of the Eclectic. On the 18th of March, 1799, Mr. Venn proposed such resolutions as were finally acted upon. A Society was formed, a prospectus of their proceedings prepared, and their plans laid before the heads of the Church. On the 12th of April, a meeting was held at the Castle and Falcon Inn, Aldersgate-street, for the purpose of instituting a "Society among the Members of the Established Church, for sending Missionaries among the Heathen."

This, then, was the beginning of the Church Missionary Society. I really am exceedingly obliged to you. But did they go to New Zealand first?

A. S.

Their first efforts were directed to Western Africa. But some time elapsed before a missionary offered himself for the work. No Englishman came forward, and the Society were obliged to send to the Missionary Institution at Berlin, to see if some foreigner could be found to undertake what our own countrymen did not seem prepared to do. It was not till 1804, that Melchior Renner, a German, from the little kingdom of Wirtemberg, and Peter Hartwig, a Prussian, were sent out to commence missionary labours in Sierra Leone and the Susoo country.

If England did not supply men, I hope, at least, she sent plenty of money.

A. S.

The first year the receipts of the Society were little more than 900l.; and it was not till its fourteenth year that its income was increased to between 10,000l. and 11,000l. Now its income exceeds 100,000l.

But what is 100,000l. for England to give?

A. S.

The same sum was expended on Crockford's gambling-house not long since.

And the railroads. What sums are being expended on railroads!

A. S.

But then the speculators in railroads expect to have good interest for their money.

Yet the duty paid on mere articles of luxury, and sometimes for hurtful imports, is very great.

A. S.

True; the duty on rum in 1834, exceeded the present income of the Church Missionary Society.

Can you tell me why persons object to render assistance to what appears to me so very important an undertaking?

A. S.

There are many reasons, my dear Emily, more than I could give you in one evening. Some persons are satisfied with their own pursuits, and with the every day concerns of life, and from deeply-rooted habits of self-indulgence, never think of the necessities and distresses of those who are not in their immediate circle. Such people are not hard-hearted. If a tale of distress is brought before them, their feelings are excited, and they willingly send relief to the sufferer; but they forget that it is their duty to seek out opportunities of doing good to others. They act from no steady principle of self-denial. It is not with them, "Such a portion of my income belongs to God, and shall be devoted to works of charity;" but "I will give what I can spare from my own personal expenditure."

Emily was silent. Conscience told her that this had been her case, and she resolved to learn her duty better as to alms-giving, and to act upon it.

"Then," continued the Archdeacon, "some persons seem to think it wrong to meddle with the religion of others. Believing that all who follow their own religion conscientiously are safe before God, they think it a pity to trouble the heathen to change a religion which suits them very well, though it might not do for us."

But do you think that no heathen can be saved?

A. S.

My dear child, God forbid that I should decide a point on which His Word does not speak clearly! But when I read that "without holiness no man shall see the Lord," and see that it is written of the heavenly city, the New Jerusalem, "that nothing can in any wise enter into it that defileth;" and when I hear, on the other hand, of the revenge, lying, murders, and nameless abominations which are parts of heathen practice and worship, I confess that I cannot understand how those who live and die in the practice of such enormities, can be fit for the kingdom of God.

Besides, did not our Lord command his Apostles to "go and preach the Gospel to every creature?"

A. S.

Certainly; and this command, I conceive, extends to Christians in all ages. But to return to another class of objectors. Some say that we ought to do all that is needed at home before we send out help to the heathen; that men and money are wanted in England, and that we are robbing our own country in helping others.

What should you say to these?

A. S.

I should point to the command you have just quoted. Our Lord did not tell the Apostles to wait till all were converted at home before they went to surrounding and distant nations. I should also tell them, that the more we do for others the more blessing we may expect for ourselves; and I should point to the fact that those individuals who are most liberal in donations to foreign objects, are generally the most liberal supporters of all works of benevolence and charity at home. I fear the good people who make this objection are usually anxious to save their own pockets. My experience does not lead me to believe that they give more to good works at home because they do not send help abroad, but decidedly the contrary. I fearlessly appeal to the lists of subscribers to various societies, hospitals, schools, &c, to prove my assertion. If you follow those men who are foremost in supporting missionary work to their country homes, you will find that there the deep stream of their benevolence flows noiselessly on; and the same individual who maintains the missionary and the orphan schools abroad, makes the English widows' and orphans' heart to sing for joy, and visits them in their abodes of sorrow, where no eye but that of the All-seeing God marks their self-denying labours of love.

You think home duties the first, dear Sir, do you not?

A. S.

Most decidedly; both in giving alms and in any other branch. Your first duties, Emily, are your fireside duties. If you fail in these you will perform no others acceptably. Your mother's comfort and your sisters' interests should be your primary objects. Then attend to your servants and friends. Look out for the best means of assisting those in distress around you, and supporting schools, and various local charities for the relief of the poor. Your clergyman, Mr. Wilson, will be your best adviser in these matters. But do not neglect your duty as a citizen of the world. Interest yourself in the good which is doing in so many countries of the earth. But in telling you your duties, which by the bye I am bound to do as your godfather, I am straying from the subject now uppermost in your mind.

You know how very much I value your kind little lectures and advice, though you said you should have nothing more to say to me after my confirmation.

"I do not think I must cast you off just yet," replied the Archdeacon, looking affectionately at his godchild, who seemed to hang upon his words. "May God bless you, my dear child, and enable you to keep the promises I made for you, and which you have now made for yourself."

Emily did not reply, but her countenance shewed how earnestly she joined in this hope.

"But," said the Archdeacon, smiling, "you little tempter, you make me think of you instead of my subject. I must go back to my objectors."

Have you not done with them yet? I am sure there ought to be no more.

A. S.

Yet consider how few assist in missionary work. There must be more real or fancied reasons than those I have men-tionedmentioned to prevent them from giving their aid. One class of persons object to the constitution of our Society.

You mean they think it a mixture of Church and Dissent?

A. S.

Not exactly. This is an objection only urged by those who know nothing whatever about the matter, and has not the slightest foundation. All the Committee, and I believe I may say, almost all its supporters, are members of the Church of England. All our missionaries are ordained by the Bishop of London, or by one of the colonial bishops. The liturgy of our Church is as constantly used, and all its ordinances are as strictly attended to in the missionary stations as in any of the parishes of England, except where the absence of Bishops prevents the possibility of confirmation of baptized converts, and consecration of churches and burial-grounds. Far stricter Church discipline is exercised abroad than the English clergy are able to exercise over their respective flocks. The Archbishops and a great number of Bishops support this Society, and only two or three years ago, the Bishop of London preached its annual sermon in St. Bride's church, so that the Society's being a mixture of Church and Dissent is altogether a fabrication of its' opposers. But some conscientious Church people object to the constitution of the Society.

In what way, may I ask?

A. S.

The Committee is composed of both laymen and clergymen, and the Society is under the direction of this Committee. They decide where the missionary is to be located; though in all the stations which lie within the jurisdiction of a colonial Bishop, no missionary exercises his spiritual functions without a licence from him. They pay his salary, and to them he sends a report of his proceedings. They, of course, also decide whether a man is fit or otherwise to carry forward the objects of the Society. Some persons think that these powers should not be given to any body composed partly of laymen, but that Bishops, and those nominated by them, should do it all.

But Bishops do not do everything in England. Does not the Queen, or rather her premier, who is a layman, appoint Bishops, and are not most livings bestowed by laymen on such clergymen as they choose to appoint?

A. S.

True. And the Church Missionary Committee does little more than this. They do not decide whether a man is fit to be a clergyman or not; they only decide whether he is fit to forward the objects which the voluntary subscribers have appointed them to advance. They then present him to the Bishop for ordination, and if he thinks him fit to be a clergyman he ordains him. The patron of a living in England chooses the man for his living who best suits his views, and so assigns him such a portion of the temporalities of the Church as it is in his power to bestow. The Church Missionary Committee assign such temporalities as they see fit to their agents. There is afterwards this difference. When a patron has once presented a clergyman to a living, he cannot be removed from it except by the Bishop and his Ecclesiastical Court; whereas the Church Missionary Society claims the right of deciding, on its own responsibility, not, mark, whether a man is fit to continue to exercise the functions of a clergyman or not, this they also leave to the Bishop, but whether an individual is fit or unfit to promote the objects of their Society. I cannot see that laymen may not decide such points, and therefore I do not object to the Church Missionary Society on this or on any other ground. They do but distribute temporalities as they conceive to be most in accordance with the rules of their Society.

I suppose the Committee have certain rules and regulations to follow.

A. S.

The Society is founded on certain principles which the Committee are pledged to carry out. They have the distribution of funds, not their own, but subscribed by many thousands of persons, to forward certain objects, and to advance certain principles. Now, if they find that an agent ceasea to forward these objects, or advances other principles, what can they do, as honest and conscientious men, but withhold from him any portion of funds which are intrusted to them for the special objects which, they and their agents are pledged to advance?

At this period of the conversation, Lady Mary S— approached the Archdeacon and Emily, and said good-naturedly, "I am quite curious to know the subject of your lengthened conversation. You are so engrossed with each other, that you have not given any one else five words all the evening. It is quite a monopoly of the Archdeacon on your part, Miss Bathurst."

"We should be most happy if your ladyship or any one else will take part in our conversation," and as the Archdeacon said this, he rose and begged Lady Mary to sit down on the ottoman by Emily.

Lady M.

Well, then, I will; only you must bring that arm chair and sit in front of us. No doubt my remarks will throw new light on whatever subject you may have been discussing. You look very maliciously incredulous, Miss Bathurst. I dare say the Archdeacon has had it all his own way, and you have done nothing but listen most dutifully, and say "yes," and "no," in the right place. If I join you, I must have my full and fair share of the conversation.

A. S.

Here, then, behold me ready to act the part of listener, and to entreat you to enlighten my ignorance in any way you may think fit.

Lady M.

Tell me, first, what you have been talking about.

A. S.

Curiosity! All curiosity! You profess to come and impart wisdom to us only to induce us to tell you what you want to know.

Lady M.

Miss Bathurst, won't you take pity on me, and relieve my woman's curiosity?

The Archdeacon has kindly been giving me information relative to the Church. Missionary Society.

Lady M.

Then, I am quite ready for an argument, for I do not like that Society at all.

A. S.

What can it have done to excite your displeasure?

Lady M.

It interferes so dreadfully with politics.

Emily looked aghast at this new charge against her beloved Society. The Archdeacon seemed somewhat surprised, but quickly remembering to what she must allude, remarked,—

"It rests with you, Lady Mary, to prove your assertion."

Lady M.

What business had it to interfere with the New Zealand Company, and excite such discussions in the House? Religious societies should keep to religion, and not meddle with what does not concern them.

A. S.

It is undoubted that no person or society ought to interfere in what does not concern them, but you must prove that the question of the New Zealand Company did not materially and intimately concern the Church Missionary Society.

But as this discussion will probably occupy some little time, and this chapter has already exceeded its due limits, we will leave this new difficulty to be overcome in the succeeding chapter.

Chapter VI.

"It is plain," pursued Lady Mary, "that our superabundant population must find room to expand itself beyond the confines of our little island. The New Zealanders possess a great deal more land than they want, and it would be a considerable advantage to them to have the arts and improvements of civilized life introduced amongst them. Their land is doing no good in its present uncultivated state, whereas it would be most productive and useful when managed by British industry, and improved by British capital."

"When I had the honour of visiting your ladyship at Newlands," replied the Archdeacon, "I admired particularly the extent of your park, the beautiful timber it contained, and the undulations of ground which afforded so great a variety of scenery within an easy walk of your house. Now I will suppose myself a cotton manufacturer from the town of A——, which is, I think, two miles distant from Newlands."

Lady M.

Three, I am glad to say.

A. S.

I arrive at an early hour one fine summer's morning, and beg an audience, and being ushered into the morning room, find the lady of the mansion just rising from the breakfast table. The window commands a view which excites universal admiration. That group of trees on the left, on the rising ground above the river, is singularly picturesque.

Lady M.

You remember the scene very accurately.

A. S.

In my new character of cotton manufacturer, I address you on the flourishing state of trade, the increasing demand for cotton goods, the rapidly increasing population, and my earnest desire to employ as many more hands as possible; and being desirous of extending the establishment so satisfactorily commenced at A——, conclude by humbly intreating permission to erect a manufactory just below those trees on the banks of the rapid little river that runs through the valley.

Lady M.

You barbarous man! A cotton manufactory," with its huge chimneys and square windows, within sight of my own dwelling?

A. S.

Of course, not a manufactory alone, I shall want dwellings near for my workpeople, and—

Lady M.

Whither can your imagination be wandering? A row of dirty cottages; a settlement of men, women, and children in my very park, when I find three miles quite near enough for such neighbours?

A. S.

I would not let them be dirty cottages; they should be good suitable brick houses, with a church and school-house into the bargain.

Lady M.

And should you really expect me to consent to so preposterous a proposal?

A. S.

Why not? I would make it very profitable to you; give you any rent you might demand, or buy the land at so much per square inch.

Lady M.

I am exceedingly obliged to you, I prefer my quiet and my present prospects to any addition to my income.

A. S.

But consider the advantage to hundreds of your fellow-creatures. You know how they are herding together in the narrow lanes and alleys of A—. Fancy them enjoying the pure and fresh air which blows over your hills.

Lady M.

Really I could not conceive myself bound to sacrifice my whole comfort and happiness, to say nothing of the estate which has been in our family for near a hundred years, for the benefit of those who have no claim whatever on me beyond the ordinary charities of social life, to which, I hope and believe,. I am not behindhand in contributing.

A. S.

My dear lady, I am not a cotton manufacturer, nor do I suppose that any one of that respectable body would seriously make you the proposal which I have pretended to offer. I have not been commissioned to make any appeal in behalf of the crowded inhabitants of A—, so do not be alarmed. But as I am in the humour for supposing, suppose now that our all-powerful Parliament, which ruthlessly cuts up quite as valued home associations as yours, should take a fancy, in the plenitude of its benevolence to A—, to oblige you to sell your land in that particular spot to a cotton manufacturer, what should you say?

Lady M.

That it was a most unheard-of act of despotism, and that England could no longer be called a free country.

A. S.

One more supposition, and I have done. Suppose such an Act were enforced on your neighbour Lord C—, and in fear and trembling at such spoliation extending to your property, you flew up to town by the quickest train, engaged learned counsel and special pleaders, and by dint of protracted exertions of your friends in Parliament, got an Act passed, pledging that such an inter-ferenceinterference should never be exercised with your property. You would then return in peace to your home.

Lady M.

Certainly, and consider all my trouble well expended in securing myself from such unwelcome intruders.

A. S.

Then the very next Parliament passes an Act, cancelling the one in your favour, and granting Mr. L. and Mr. B. full power to build on your estate, paying you either fair rent, or good purchase-money.

Lady M.

Really your suppositions are beyond my comprehension. I know such liberties could never be taken with English subjects. You must have some hidden meaning in suggesting such atrocities which I confess myself utterly unable to fathom.

A. S.

Then, now, I will try and explain myself. From the time of the discovery of New Zealand by Captain Cook, to the year 1840, the independence of those islands had never been questioned by this country. For years any settlement there would have been out of the question; the natives were bar-barousbarbarous, cruel, and cannibals; and when Mr. Marsden, about the year 1812, wished to settle some clergymen there, to endeavour to give them the blessings of Christian instruction, he had to wait three years before he could induce the master of any vessel to convey him and his party to this inhospitable country. At last they went, and there, in spite of innumerable dangers, a party of missionaries remained. It would take you too long a time to enter upon a detail of their proceedings; but by God's blessing on the labours of these devoted men, and of others who followed them, the whole character of the people has been changed; and now, out of a population of 110,000 in the northern island, 40,000 are attendants on public worship, and more than 4,000 are communicants.

Lady M.

And this, you say, the effect of missionary labour.

A. S.

Solely and entirely. Government had nothing whatever to do with it. These devoted men were supported by the voluntary contributions of certain benevolent individuals in this country. But to proceed. New Zealand, with its salubrious climate and rich soil, and with the improved state of its inhabitants, offered a tempting field for settlers who wished to try their fortunes in a land where there was more scope for exertion than amongst the overgrown population of the Old World. In 1837 the New Zealand Association was formed in England, the object of which was the colonization of the islands of New Zealand. Government refused to support their views, and a Committee of the Lords in the following year, decided that any support which Government could afford, would be better given in aid of the exertions already made for the improvement of the religious and social condition of the Aborigines. These exertions, be it observed, were the labours of the missionaries.

Lady M.

How could the New Zealand Association go on?

A. S.

They next tried the Commons, and with no better success. Their Bill was thrown out at the second reading by a large majority. The New Zealand Association then dissolved itself, and may be said to have re-appeared under the designation of "The New Zealand Land Company." As Government would not support them, they determined to prosecute their objects in defiance of both Crown and Parliament, and in 1839 their colonists formed a settlement in Port Nicholson, Cook's Straits, to which they gave the name of Wellington.

Lady M.

This course was not a right one.

A. S.

Assuredly not, and pray bear this in mind in considering the subject. Their entire proceedings were unconstitutional and illegal.

N.B. The Company is now dissolved.

But, however, many British subjects who had gone to settle in New Zealand under the Company, were ignorant of the illegality of their proceedings, and for their sakes the Government felt compelled to pursue a course with regard to that country, to which, on grounds of general policy, they had shewn the strongest reluctance, namely, the establishment of British sovereignty in New Zealand.

Lady M.

But was this to be done by arms?

A. S.

By no means. Entirely by treaty. Captain Hobson was sent out in 1839, and was to disclaim "for the Queen and her subjects any pretension to seize on the islands of New Zealand, or to gain them as a part of the kingdom of Great Britain, unless the free and intelligent consent of the natives, expressed according to their established usages, should first be obtained."

Lady M.

Were they willing to give their consent?

A. S.

Some were unwilling, but the larger number of the chiefs consented. One of those who was opposed to the treaty, gave as a reason for his opposition, "Your land will be taken from you, and your dignity as chiefs destroyed."

Lady M.

But could the natives understand the treaty?

A. S.

Most clearly and entirely. The missionaries explained it to them article by article. They assembled at Waitangi on the 6th of February, 1840, and Captain Hobson met them there. The treaty was concluded, and the sovereignty ceded to Great Britain on the strength of certain articles. By the 1st, the sovereignty was ceded to the Queen; by the 2d, "The Queen guaranteed to the chiefs and tribes of New Zealand, the full, exclusive, and undisturbed possession of their lands, estates, forests, fisheries, and other properties which they may collectively or individually possess." By article 3, the Queen admitted The New Zealanders to the rights and privileges of British subjects. This treaty was understood, signed, and sealed, and at the conclusion of a speech on the subject, one of the chiefs turned to Captain Hobson and said, "You must be our father, you must not allow us to become slaves. You must preserve our customs, and never permit our lands to be wrested from us." Now, Lady Mary, am I not justified in saying that by treaty, the natives of New Zealand, as British subjects, have as much right to the undisturbed possession of their lands, as you have of your park?

Lady M.

Certainly. But the New Zealand Company does not wish to rob them of their lands.

A. S.

What do they wish, then?

Lady M.

To buy the land in order to improve it. There is much land lying waste there, which, if cultivated, would support a considerable population.

A. S.

I rather think the same might be said with regard to your park, which is now only useful to the deer. Were the portions I mentioned ploughed up for wheat, or turned into potato ground, many poor families might be benefited.

Lady M.

But if I don't choose to sell it for such purposes?

A. S.

You have a full right to keep it; and so have The New Zealanders to keep their lands.

Lady M.

I suppose I must assent to that; but what steps were taken to try to overcome the repugnance of the natives to part with their lands?

A. S.

A Select Committee of the House of Commons, in July, 1844, assert that the treaty of Waitangi, by Captain Hobson, was "a part of a series of injudicious proceedings, which had commenced several years previous to his assumption of the local government; that it would have been much better if no formal treaty had been made, since it is clear that the natives were incapable of comprehending the real force and meaning of such a transaction; therefore, that it amounts to little more than a mere legal fiction, and that means ought to be forthwith adopted, for establishing the exclusive title of the Crown to all lands not actually occupied and enjoyed by natives, or held under grants from the Crown."

Lady M.

But are there lands unclaimed and unowned in New Zealand?

A. S.

There may be some not actually occupied, but I believe it may truly be said,that every part of the island is owned, and known to belong to some chief or tribe. Captain Symonds and Dr. Dieffenbach were anxious to ascend a mountain top, near Tongariro, probably 6,000 feet high, for scientific purposes. But the natives opposed it on the ground of its having been made sacred by their forefathers, and that if the tapu were violated some evil would befall them. "They offered us gold," remarked an old chief; "had they brought us Testaments we would have consented to their going up the mountain." Thus, if the crater of a volcano, or a mountain covered with snow, be private property, it is difficult to suppose any spot on the island which is not so. Much land is uncultivated, and nothing better than sheep walks, but still it is exactly known where the boundaries of the property of the different tribes lie.

Lady M.

And undoubtedly their rights of property ought to be respected.

A. S.

Now, be so good as to remember that the chiefs consented to the treaty of Waitangi, on the explanation of the missionaries, and solely in consequence of their confidence that they were their friends, and intended their good. Is not, therefore, the honour of the missionaries concerned in preventing the smallest infraction of the treaty? Can it be said, it is no business of the Church Missionary Society, when efforts are made to set that aside, on which alone The New Zealanders consented to submit to the sovereignty of Great Britain; and that this consent was given by means of their missionaries alone?

Lady M.

I am compelled to give a verdict in your favour, and to acquit the Church Missionary Committee of undue interference in politics in this instance. And I must concede so far as to say, that I rejoice, for the honour of our country, that The New Zealanders have such faithful friends and defenders. But I really must apologize to Mrs. Bathurst for remaining till such an hour. Your poof daughter has been looking at you, Dr. Somerton, with despairing eyes for the last half hour, but I cannot let you go till I have thanked you most heartily for clearing my mind of the haze which enveloped it in all previous considerations of this interesting subject.

Chapter VII.

"Oh, Mr. Archdeacon," said Lady Mary, when she met him casually a few days after their conversation at Mrs. Bathurst's, "I have such a charge to bring against your New Zealand missionaries; are you not quite frightened?"

A. S.

You gave so decided a verdict in my favour a few days since, that I am not under much apprehension, as I am sure, from your known candour and impartial attention to facts, you will give me a fair hearing, and then I do not fear the result.

Lady M.

You try a little flattery to enlist my gratitude on your side, hut I will be proof against it. Can you guess the charge?

A. S.

I think I can. But I was not bound to tell you all that had been said against the missionaries, was I?

Lady M.

How can you answer it? Here your good devoted missionaries are turning into mere mercenary land-holders, and changing their characters indeed!

A. S.

Proof! proof! if you please.

Lady M.

One missionary lays claim to 40,000, and another to 50,000 acres of New Zealand land.

A. S.

What do they want land for at all?

Lady M.

That I cannot tell. They seem to me to have no business with any secular employment.

A. S.

A missionary sets to work in New Zealand with a wife and two children. His family increases as years roll on, until, perhaps, he has ten or twelve. He expects to remain there for life. His children are supported by the Society till the age of fifteen. What is to become of them then?

Lady M.

Can they not learn some trade, or return home to be educated?

A. S.

What trade would gain a livelihood in a land where every one labours with his own hands, and supplies his own wants? How are the parents to pay the expence of the voyage home; and what could the children do here at the age of fifteen without parents or guardians?

Lady M.

This is a difficulty, certainly.

A. S.

The only resource a missionary has is to procure land for his sons and make them farmers, that they may support themselves.

Lady M.

What do missionaries in other lands do?

A. S.

In most countries the missionary is compelled occasionally to return home for health; and the climate is so uncongenial to European constitutions, that the children are compelled to be sent to England at a very early age; and this is one of the trials of missionary life. In New Zealand the case is different. The missionary breaks home ties and goes there to live and die. His children become naturalized and willing to remain in what is to them a native land. The natives become attached to the missionaries' children, and are anxious to retain them amongst them; and it is to be hoped that the children of missionaries, being religiously brought up, may be a blessing to their adopted country, by setting a better example than is usually presented by English settlers in a foreign land.

Lady M.

But what can you say to such immense tracts of land?

A. S.

That one was almost forced on the missionary who purchased it. It was a disputed piece between two tribes, and neither could settle upon it. The natives almost insisted that it should be purchased by the missionary, and, in consequence, three once hostile tribes are now living in peace upon it. Thus it does not appear that it was bought from any desire of acquisition, and as soon as the wish of the Committee became known, it was readily relinquished. Indeed, before the missionary knew the decision of the Committee, he had made over, by deed, one-third of the land to the Aborigines, and another third for the use of the Church Missionary Society.

Lady M.

And what of the other princely acquisition?

A. S.

The other missionary to whom you allude purchased the tract in question in order to enable an expelled tribe to return to what had been their homes, and nearly one hundred immediately took up their abode there. The whole of this princely acquisition was destitute of timber, and much of it covered with moving sand hills. This missionary intended only to retain for himself sufficient to cover his outlay, as he expended 140l. in the purchase. Surely his motive was a laudable one; though hearing all that had been said in this country in connexion with missionaries and their lands, he regretted that he had ever made the purchase.

Lady M.

How much land is needful for the support of one man?

A. S.

Indeed, it is difficult to say. Much of the land purchased by missionaries comprises an immense proportion of worthless land, bare rock, barren sands, or deeply rooted fern, and in many cases the natives obliged the missionaries to purchase a thou-sandthousand acres of bad land in connexion with some moderate portion of what was capable of cultivation, which alone the missionary wished to possess. But this is certain, that the sole object of missionaries in purchasing land at all, was to make provision for their large families at a time when no other means of support were open to them but those of agriculture; and except in the two cases, which I hope I have accounted for satisfactorily, no missionary appears to possess any excessive number of New Zealand acres. Remember, too, that for the most part the purchase of these lands was made before New Zealand had become a scene of speculation, and when the value of land was comparatively trifling.

Lady M.

What price have the missionaries paid for their land?

A. S.

Rather more than 3s. 1d. per acre, whereas the New Zealand Company paid about ½d. per acre, as appears from the evidence of their secretary before a Committee of the House of Commons.

Lady M.

The difference is amazing.

A. S.

Whenever you think of New Zealand, my dear Lady M., bear in mind these circumstances. The country was utterly barbarous. The people cannibals and unusually warlike and cruel. Ships often dared not touch there. In the face of all this, a band of men plant themselves on the island, and in spite of insults and injuries, and their lives often in danger, persist year after year in their unwearied endeavours to Christianize and civilize their fallen fellow-creatures; twenty, twenty-five, thirty years pass away one man was spared to labour the whole of this time. God abundantly blesses their labours and now in character and conduct some of The New Zealanders would put to the blush many so-called Christian people. Instead of a land to be avoided and dreaded, New Zealand is now considered a most desirable locality for colonization, and is become part and parcel of our Queen's dominion. To religion, and religion alone, is all this to be attributed. More Societies than one have had their share in this good work; but whatever benefits have accrued either to individuals or to the Crown, from the colonization and possession of this beautiful, fertile, and healthy country, they owe them all, under God, to the efforts of voluntary religious societies in England, and by no means the fewest, to the Church Missionary Society.

Chapter VIII.

Emily was delighted to see her uncle again, and speedily made him acquainted with the information she had gathered during his absence. She did not fail also to claim his promise of telling her how civilization had increased in New Zealand since the year 1833.

Mr. M.

Of course I gave you but a contracted view of the island at that time. The labourers were few, and their influence was not apparent much beyond their respective neighbourhoods. Still much was going on unseen and unsuspected. As I told you, persons came from distant parts to learn to read at the schools established by the missionaries, and having accomplished this, carried back to their own homes such parts of the Bible and Prayer-book as had been translated; some knowledge of European arts, and at least a lively conviction of the advantages which they would derive in a temporal point of view, from intercourse with such Europeans as the missionaries. They felt that the mode of living, the dress, the knowledge of those of their countrymen who had embraced Christianity were superior to their own. At this time the regular attendants on public worship numbered only a few hundreds. In the same year, 1833, James Busby, Esq., was sent as consul to protect The New Zealanders from the outrages to which they had been exposed from British subjects. Some had settled on the island, and rested unchecked in all kinds of wickedness. The chiefs chose a flag, which was thenceforth recognised as their national colours.

In 1838, the attendants on public worship had increased to four thousand. In the December of that year, at the request of the Committee of the Church Missionary Society, the Bishop of Australia visited the infant Church, which was so soon to increase with such rapidity as to need a Bishop of its own.

"Then the Church Missionary Society does think Episcopal superintendence desirable?" said Emily, smiling.

Mr. M.

Did you ever doubt it?

I did not; but I believe some do.

Mr. M.

So desirable do they consider Episcopal superintendence, that besides the active part which they took in the establishment of a Bishopric in New Zealand, they have endeavoured to promote the appointment of Bishops both at Sierra Leone and in North West America, but the difficulties in the way are very great.

Why should this be?

Mr. M.

Though the Church Missionary Society might pay a yearly salary for the support of a Bishop, they have no means of procuring an endowment to form a permanent and independent income. It is desirable that at least a small endowment should be secured before any district over which our Queen's rule extends, should be erected into an Episcopal See. A Society has been some time in operation, for procuring endowments for Colonial Bishoprics; and many additional Bishops have been sent out by its means within the last few years, and new Sees are still in the course of erection.

But a Bishop abroad does not need an income as large as a Bishop at home.

Mr. M.

Certainly not. The income of a missionary Bishop should be somewhat larger than that of an ordinary missionary, in order to enable him to travel over his diocese; to exercise hospitality towards his clergy, and to aid liberally the various schemes of benevolence and usefulness established and placed under his superintendence; but nothing beyond this would be at all desirable. The American Episcopal Church does send out Bishops to its missionary stations. Thus the education of young men who would be anxious to enter the ministry, can be efficiently superintended, and they can be ordained on the spot, whereas promising converts at the various Church missionary stations are often compelled to take long voyages before they can receive ordination, and the expense of this prevents many a deserving man from becoming a minister of the Gospel, though he might possess qualifications in some respects superior to those possessed by some of the English clergy. Moreover, an Episcopal Church without a Bishop at its head cannot be said to be complete. A missionary Bishop, but one should always be selected who knows something of missionary work, would in every way assist and support his clergy. Without a Bishop, also, Confirmation, which is a most important rite, especially to those who were baptized in infancy, must be neglected.

I suppose it is easier to decide that Bishops ought to be sent than to provide the means of sending them. Meanwhile, can you tell me anything about the Bishop of Australia's visit to New Zealand?

Mr. M.

He appears to have been much delighted with all he saw there. Unfortu-natelyUnfortunately, at the time he landed the influenza was raging, and this disease affected the New Zealand even more fatally than the European constitution; still in spite of this destructive epidemic he was much pleased with the attendance on public worship. He admitted Mr. Hadfield to priest's orders; confirmed many young persons, both New Zealanders and Europeans; he appointed two of the clergy to act as surrogates for granting marriage licenses; and consecrated burial grounds both at Paihia and Kowrarika.

What a remarkable thing to have all the rites and ceremonies of the Church of England performed in an island till now considered barbarous!

Mr. M.

And whose inhabitants had no idea of the nature of true religion little more than twenty years before. "What hath God wrought?" might indeed be asked with astonishment and praise. The Bishop bears a high testimony to the character and conduct of the excellent and devoted missionaries who had been the honoured instruments of effecting such a work; and was perfectly satisfied with the scrupulous care and attention they had exercised in the translations they had undertaken. The knowledge displayed by the native scholars whom he examined delighted him much. He observed, however, with regret, the remains still, of native habits, even among those who lived in the missionary settlement. Indolence, duplicity, and covetousness, were by no means eradicated, and the habits of many were still dirty and lounging. He noticed, with considerable concern, the diminution in the numbers of the native race. Though infanticide was nearly abolished, though wars were less frequent, and certainly, since the introduction of fire-arms, less bloody, and though cannibalism was almost extinct, the natives were diminishing in number. Thinking, perhaps, that the want of good food and clothing had something to do with this, he raised a subscription to relieve some of those who had suffered from influenza. He strongly felt the need of more clergymen, and pressed the great importance of providing the islands with a Bishop of their own.

With regard to the still remaining effects of heathenism on the manners of the people, I suppose we ought not to be surprised.

Mr. M.

Certainly not; remembering the force of early habits in ourselves, we must rather wonder more at what was done than at what was left undone. As Mr. King, after twenty-two years' labour there, justly remarked, after noticing the difficulties which men in our own land find in leading a Christian and consistent life, though brought up under the sound of the Gospel, and under the laws of a civilized country, which forbid to steal, &c., on pain of death, banishment, or confinement, he adds: "What must be the case of a New Zealander, who has been from his childhood encouraged in every sin by his friends and neighbours; when he begins to discern a little light in the midst of darkness, and even when he is brought to know a little of divine things, how low must be his ideas of truth, honesty, and industry, I leave you to judge."

I quite see the justice of these remarks.

Mr. M.

Good old Mr. Marsden paid his fifth visit to New Zealand in 1837. He was seventy-two years of age. The love manifested for him by all classes of New Zealanders shewed how grateful they felt for the unspeakable blessings he had been the means of introducing among them. Wherever he went they crowded around him, and some followed him for miles to see and converse with him. When one of them was requested to go away, he said, "We wish to have a very long stedfast look at the old man, because he cannot live long enough to visit us again."

It must have been a touching sight to see him standing like an aged apostle to bid farewell for ever on earth to those who were in the best sense of the word, his children.

Mr. M.

Though weak in health and feeble from the weight of years, his affections were as strong as ever, and his countenance beamed with all the brightness of immortality, when he preached with all the fervour of youth, on the theme which had been his support and delight during his lengthened life, the love of God in Christ Jesus. In private, with the missionaries, he spoke of the good men in England, the friends of his early youth, who had preceded him to the eternal world, and touchingly alluded to his late wife, to whom he had been married more than forty years, saying he felt the separation the more severely as the months rolled on. Some one remarked that their separation would be but for a short period longer. "God grant it," was his reply, and then lifting his eyes towards the moon, which was peacefully shedding her beams over the sails of the vessel on whose deck he was standing, he exclaimed with intense feeling—

Prepare me, Lord, for thy right hand, Then come the joyful day! E.

Good old man! How I should like to have seen him.

Mr. M.

It was his last visit to the isles he had loved so well and so unweariedly, and he left them with a heart overflowing with thankfulness, from the consideration of the wonderful change produced there. In the Waimate district, for miles, neither riots, drunkenness, swearing, nor quarrels were heard. Chiefs gave up war, and began to live as Christians. Knowledge had spread rapidly, and even in tribes where Christianity was not professed, heathen customs had received their death blow. On the death of Titore, a powerful heathen chief, which occurred during Mr. Marsden's visit, the women gave up their usual bloody marks of sorrow; the tapu was not regarded, nor any slaves killed in honour of him.

I shall ever remember Mr. Marsden's name with special honour.

Mr. M.

I remember the time when Charles XII. was your favourite hero; what were his or Alexander's victories to those gained by means of this aged man over the kingdom of Satan, and the powers of evil? They sought their own glory, and had their reward.

Many besides those immediately interested, have borne testimony to the favourable change in New Zealand; but I will only now mention that of Mr. Williamson, a New South Wales Chaplain, who visited the island under the impression that the improvement had been exaggerated, and gave testimony before a Committee of the House of Lords, as to its being much greater than has been represented, and that not only in the immediate neighbourhood of the stations. He mentioned remaining a night at the house of a native in the woods, who received him hospitably, gave him plenty of fern and a clean blanket for a bed, with a supper of potatoes. After supper a Testament was produced, a chapter was read, and prayer offered up by the assembled family. The day began as the evening had closed. Yet none of this family were baptized Christians. I met an interesting anecdote which shows the power of religion in restraining the once fiery temperament of a New Zealander. A native entering a carpenter's shop to talk about payment for some work he had been engaged to do, one of the carpenters, a cross surly tempered man, said to the native, "Get you out of the shop, we want none of you fellows here." The native replied, "Don't be angry, I am come to talk with Benjamin." The fellow said, "I shall be angry," and after a few words, began to ill-use the native in a most barbarous manner, kicking him in the side because he would not get up. The native made no resistance till the man left off, when he jumped up, took the fellow by the throat, held him with one hand as a man would a child, and drew out a plane-iron tied, on the top of a stick so as to form a little adze: "Now," said the native, while he held it over his head, "you see your life is in my hands; you owe your life to the preaching of the Gospel; you see my arm is quite strong enough to kill you, and my arm is willing, but my heart is not, because I have heard the missionaries preach the Gospel. If my heart were as dark as it was before I heard them preach, I should strike off your head." He did not return the blows, but made him pay a blanket for the insult.

Mr. M.

Delightful. What a lesson to the cross carpenter!

Mr. M.

Another instance of the increase of influence may be traced in the earnest petition of Raupuraha, a noted chief, resident at Kapiti, 500 miles from the Bay of Islands, imploring teachers for his district. Some time after he sent two of his sons to urge his request. To his astonishment the missionary found that both these men could read; that in many of their villages Sunday was observed, public worship regularly held, and great numbers anxious for instruction. All this was the result of the labours of one man, named Matahau, who had formerly lived with Mr. Williams at Paihia. Mr. Hadfield proceeded to Kapiti in November, 1839, and two more clergymen joined him in the following year. In June, 1841, thirteen chapels were built in the district, and others were in the course of erection, and 900 attended at the schools.

The spread of religion seems to have been wonderfully rapid.

Mr. M.

From this time it advanced in a still increasing ratio. In 1841, the number of attendants on public worship exceeded 27,000! The entreaties for a resident Bishop were granted. The Church Missionary Committee contributed largely towards his salary; and on May 29, 1842, Bishop Selwyn arrived at Auckland, which may be called the metropolis of New Zealand, and is the head quarters of the English Governor.

Were his first impressions favourable?

Mr. M.

He said that his experience of the native character in its highest sense, more than equalled his expectations. Perhaps I cannot conclude this lengthened detail better than by giving you a table of the population of the Northern Island of New Zealand, the number of attendants on public worship, and of communicants, as compared with those of two districts in England,—St. Bride's, Fleet-street, with its five contiguous parochial divisions, and Islington. In both these latter districts many active and efficient clergymen are labouring.

District in City of London. Islington. New Zealand. Population 29,000 60,000 110,000 Attendants on Public Worship 5,670 15,500 40,000 Communieants 1,026 2,063 4,163 Proportion between the whole Population and the Attendants on Public Worship 1 in 5 1 in 4 1 in 3¾ Ditto, and Communicants 1 in 28 1 in 29 1 in 27

Is it possible that the attendance on public worship is greater in New Zealand in proportion to the population, than in these two districts in England?

Mr. M.

It is even so; and the number of communicants also, although it must be borne in mind that the most rigid discipline is exercised in New Zealand, especially with respect to those who are admitted to approach the Lord's Table there. Remember, also, that in the city of London district there is one clergyman to 2,636 souls. In Islington, one to 3,500; whereas in New Zealand there is only one clergyman or catechist to 3,600.

But then there are so many Dissenters in England.

Mr. M.

Not more in proportion than in New Zealand. The Wesleyans have large establishments in that country, and their labours have been very successful; thus it is evident that a very large proportion of the people is under Christian instruction.

I earnestly hope that soon not one will remain a heathen.

Mr. M.

Whenever a great work like this of which we have been speaking is accomplished, the great enemy of God and man is sure to use every effort to mar the good and produce evil; so we must expect many and increasing difficulties. The Roman Catholics have not been idle, and they by no means confine their endeavours to the heathen, but seek to draw aside Christian converts from the truth of the Gospel, though, I rejoice to say, with but little success. It is astonishing how these lately ignorant heathen are enabled to answer the Romish subtleties, by their intimate acquaintance with the Word of God. It is a fact to be noticed, that the same vessel which carried the first Romish missionaries to New Zealand, carried also a large grant of Bibles from the Bible Society, in the native language.

Bane and antidote together.

Mr. M.

True. The efforts made at the present time by the Church of Rome are surprising. North, south, east, and west, her missionaries are sent forth. Few places, however remote, escape their efforts. While our Church Society sent two missionaries to China, it is said that one vessel conveyed to its shores sixty-two Romish priests.

What evils do you apprehend to New Zealand?

Mr. M.

The altered state of the country has induced many English to settle there, whose influence is not exercised for good, and in the neighbourhood of such settlements English vices spread rapidly. War has usually an injurious effect, and daring the late war many additional soldiers were sent into the country, and it is well known, even in England, how baleful is the influence of barracks on the morals of a neighbourhood. Again, many prejudices are afloat against missionary work in general, and false statements respecting missionaries are greedily received and circulated. Many men of cultivated minds and distinguished talent are not sorry to hear anything to the prejudice of those whose consistency in Christian practice is a constant reproof to their own lax morality; and some men even of highly moral character, dislike the spiritual requirements of the Gospel, and strive to underrate its effects. The late Governor, Captain Fitzroy, has borne very valuable and interesting testimony to the character of missionaries in general, and the effect of their labours in New Zealand.

What different accounts officers and civilians from India give of the missionary work there.

Mr. M.

Yes. It has even been asserted that all the efforts made in India have been failures, and that there never has been an instance of real conversion in an adult Hindoo; whereas the Bishop of Madras writes, that any English clergyman proceeding now to Tinnevelly, might calculate on gathering at least 1,400 or 1,500 heathens into the Christian Church. A clergyman who had been labouring for some years in Benares as a missionary, was speaking, in another part of India, of what was doing there in the way of schools for the heathen, when a gentleman at the table exclaimed, "There are no missionaries at Benares, I have been there for three years, and am therefore sure of the fact;" and it was some time before another individual present, who was well acquainted with the localities, could persuade him that certain buildings which he knew by sight, but the uses of which he had never inquired, were the abodes of missionaries, and the seat of flourishing native schools; moreover, that the missionary frequently officiated at the church, which was regularly attended by the troops with whom the objector was connected.

I should like to hear more about the recent war in New Zealand.

Mr. M.

At some future time I shall hope to gratify you, but I have an appointment at two o'clock, and must say farewell. Stay, I will first read you part of a letter which seems to give a sensible view of the state of The New Zealanders, and to point out the true cause of the contradictory statements which sometimes appear concerning them.

"There are two distinct points from which the character of The New Zealanders must be viewed. One is through the medium of their former cruel, savage, warlike, blood-thirsty disposition, contrasted with their present softened, teachable, quiet, and industrious state of mind. In this point of view the conduct of The New Zealanders is indeed a matter of astonishment and praise, and the exclamation is forced upon us, What has not the Lord of glory wrought in these men ! On the other hand, if you compare their lives and general conduct with the lofty standard and discipline which the Saviour raised for his people, born anew through his Spirit, there are many blemishes and deficiencies which cause your missionaries to mourn and pray. Hence it comes that conflicting and even contradictory accounts are presented to the public at home concerning the New Zealand Mission. One individual looks on the natives from this point, and complains of inconsistencies and defects; another sees them from the other point, and exults and rejoices. But to me it appears that the proper way of estimating the success of the Mission in New Zealand is to bring both points together, and thence take our view, that is, to remember the savage state of these people a few years ago, to regard their position at the present day, and to compare their existing infancy to a perfect man, the measure of the stature of the fulness of Christ. Thus we obtain a fair picture of his Church in these interesting islands, a Church over which we rejoice, but with trembling. Perhaps we expect too much at once; we look for fruit while the tree is yet tender, when it has but commenced to shoot forth its branches."

Chapter IX.

"I have been much affected," said Mrs. Bathurst to her friend Mrs. Wilson, "with a noble instance of true affection which I heard to-day. You know that lovely girl Georgina Prescott. She was engaged to young Hamilton before the failure of his father's bank. When that sad crash took place, her father insisted on breaking off the match. Georgina promised that she never would marry without her father's consent, and for years never saw James Hamilton. Still her heart was his, and she refused several advantageous offers of marriage, feeling she never could love another."

Mrs. W.

I remember hearing how deeply she felt her disappointment then.

Mrs. B.

And yet she did not give way to depression, but continued cheerful and obliging as ever, adding to the happiness of all around her. At last her father felt he had no right to control her inclinations, and on ascertaining that James Hamilton continued as much attached to her as ever, he permitted the engagement to he renewed, and that sweet devoted creature is preparing to accompany him to India.

Mrs. W.

Is he in the civil service?

Mrs. B.

No; he has had for some time an appointment in the army. Her father can only make her a small allowance during his life, and she gives up home, country, the luxuries to which she has been accustomed, and the circle of which she is the distinguished ornament, for Hamilton's sake, who has nothing but his profession to live upon.

Mrs. W.

I admire and love her for her disinterested affection. She shews she loved Mr. Hamilton for himself, and not for his property, and I doubt not she will be very happy, though in humbler circumstances than she might fairly have expected. Her father will feel her loss.

Mrs. B.

He will, indeed, but I hear his son and daughter-in-law will come and live at Hartley.

Mrs. W.

I do not approve of the romance of young persons marrying for love, and supposing they can live upon air, but Georgina's is a different case. If her engagement was originally sanctioned by her father, and considered suitable, I do not think loss of fortune should have broken it off. Besides, a captain's pay in India, with a staff appointment, which Mr. Hamilton is sure of from his connexions, is not positive penury; and if her father allows her only two or three hundred a-year, though her position in life will be very different from what she once expected, she will accommodate herself to circumstances, and be very happy.

Mrs. B.

She was by no means romantic. She saw that her duty was obedience to her father, and cheerfully fulfilled it, and though she lost that bright and sparkling gaiety which used to render her so attractive, never did she, by one look, reproach her father for destroying all her bright visions of happiness.

Mr. W.

She is quite an example to all girls, and I rejoice she has her reward.

At this moment the post arrived, and letters were given to Mrs. Bathurst and to Mr. Munro, who sat writing in a corner of the room. One rather closely written was put into Mrs. Wilson's hand. When she had read it, she threw it from her with an expression of impatience; and on Mrs.-Bathurst's look of inquiry, begged her to read it.

"Did you ever hear anything so absurd?" said she, when Mrs. Bathurst laid down the letter. "Is it not provoking! You know how exquisitely Mary Clayton sings and plays. The sums that have been lavished on her accomplishments ! She's fit for any society; and at the present moment I know a young merchant of large fortune is anxious to marry her. A missionary to New Holland! How perfectly incongruous!"

Mrs. B.

It does seem very singular! Completely throwing herself away!

Mrs. W.

Completely. She is to be married directly, you see, and to sail in two months, never, I suppose, to return.

Mrs. B.

What does her poor mother say, I wonder.

Mrs. W.

Did you not read the postscript? It is added by Mrs. Clayton. She writes, "I need not tell you the trial it will be to part with my beloved Mary. I will not dwell upon this; for I do, indeed, rejoice and praise my God that he enables her to give up home and friends for her Saviour's sake; and to accompany Mr. Heywood to aid him in the glorious work of bringing the heathen into the fold of Christ.

Mrs. B.

Why, she encourages Mary in her folly.

Mrs. W.

As if there were not enough to do at home! Why, really her schools and her poor people seemed to occupy at least half her time, and if she had married a country clergyman she might have continued these occupations to her heart's content. The heathen! These people, too, are cannibals, are they not? Supposing they eat her husband, and leave her defenceless in a foreign land! It is astonishing that her mother can allow it!

Mrs. B.

Her music, poor girl, will be of little use, unless, like Orpheus, she tames the wild beasts with it.

Mr. Munro had listened silently to the whole conversation, and in his usual dry manner, he now asked, "Whom are you speaking of?"

Mrs. B.

Of Mary Clayton.

Mr. M.

I was thinking how Georgina Prescott's beautiful dancing Would be lost in India: but I suppose they have balls there, by the bye.

Mrs. B.

Of course they have; and plenty of excellent society. Georgina will shine like a star of the first magnitude amongst them.

Mr. M.

While poor Mary will shine with a hidden lustre, and no one to admire.

Mrs. B.

Admire, my dear brother? Surely all would blame her unspeakable folly.

Mr. M.

My dear sister, do look at the two cases dispassionately. You and my friend, Mrs. Wilson, love and admire Georgina Prescott for her constant attachment for young Hamilton, and for relinquishing brilliant prospects in England to accompany him to India. India, which is civilized and luxurious, and where she will command all the comforts of life, and retain those refinements of society which certainly increase our enjoyments. She will have few privations, and from Hamilton's excellent character and connexions, he will probably rise rapidly in his profession, and return, if life is spared, rich and honoured to his native land. Mary, from love to her fellow-men, desires to raise them from the lowest depths of degradation and misery, and to do this consents to marry an excellent young man, whose views agree with her own. Her mother tearfully, yet joyfully, consents to her departure. Mary relinquishes all the refinements of society, the comforts of life, and even the blessing of intercourse with fellow-Christians. Even if we consider her schemes visionary, which of these two is the heroine; which deserves the higher praise and admiration? There can be no doubt Mary is the self-devoted one. While all will admire Georgina, not least among Mary's trials will be the contempt and derision of friends. Whose object is the greater? Georgina goes to form the happiness of one who for years has had her heart's best affections. Mary's first object is her Saviour, and she desires to devote her health and best energies to His service. How do angels regard the two? How shall we look on them in the light of eternity? I do love Georgina for her conduct as a daughter and a woman, but Mary, I honour, and most highly prize and esteem, for the determination she has made as a Christian. She will be blessed, and a blessing; and will, I doubt not, hear here-afterhereafter those words addressed to her, which God grant may be addressed to us likewise, "Well done, good and faithful servant, enter thou into the joy of thy Lord."

Chapter X. Mr. Munro.

I have been much interested in reading various details of the affairs of New Zealand during the last few years. It is certainly difficult to form a thoroughly correct idea of the state of things there. The Government seems to have immense difficulties to contend with.

In what way?

Mr. M.

Civilization is still young among the natives. Though much has been achieved, much more still remains to be done before this wild race can bear any comparison with the lower class of Europeans. They are still covetous and indolent, nor will they settle down to continued habits of industry, as long as their few wants are easily supplied by Europeans in exchange for commodities which cost them little labour. Among the European settlers in New Zealand some are unscrupulous and selfish characters. Their only object is to make fortunes for themselves, and they violently oppose any Government which insists on protecting the natives from such treatment as the aborigines of other countries have received from preceding colonists. By local newspapers and continual misrepresentations and oppositions, such persons do all in their power to thwart the intentions of Government, and to give to the English public a false view of the state of things in this distant land. Then agents of foreign nations, who would gladly take our place in New Zealand, inflame the minds of the natives against English rule, and threaten them with the fate of the New Hollanders if England still maintains her sway over them. Communication with the mother country is tedious and uncertain, and the funds, men, and arms at the disposal of the Governor are insufficient for carrying on the necessary machinery of Government.

If such resolutions as those you mentioned relative to the treaty of Waitangi, should come to the ears of The New Zealanders, they would not tend to allay any suspicions which designing persons may have infused into their minds.

Mr. M.

And there were many ready to inform The New Zealanders fully on this subject, and to add insidious comments of their own. News circulates rapidly among a people who are always inquiring for it, and there are few who are unacquainted with the substance of the parliamentary debates in England on the New Zealand question.

The attachment of the natives to their lands, and the tenacity with which you have told me the chiefs regard their rights and privileges, would make them singularly jealous of any attempt to force them to part with anything which they felt belonged to them.

Mr. M.

A serious disturbance took place in the southern part of the northern island, in consequence of English settlers claiming land which the natives asserted they had never Bold, and which cost the life of two Englishmen. The English were clearly wrong in this affair, and the Governor, Captain Fitzroy, justly refrained from avenging their death, for which forbearance many of the settlers, who, it is to be feared, only longed for an excuse to seek the extermination or subjection of the natives, severely blamed him. There are land claims still unsettled, which, not improbably, may lead to bloodshed, and cause future Governors much difficulty.

Were land claims the origin of the late war?

Mr. M.

No. It appears to have arisen chiefly from the unsettled and warlike character of a few individuals who, either really, or in order to compass their own ends, pretended to believe that the treaty of Waitangi reduced The New Zealanders to the condition of slaves of the English Crown. A chief, named Heki, who was a baptized person, and had been one of the first to sign the treaty of Waitangi, asserted that the hoisting of the British flag on any territory was a sign that the land belonged to the Sovereign of Great Britain, and that its people had become slaves. He exerted himself to spread this opinion amongst the inhabitants of the northern part of the island, and had not the missionaries and the agents of Government set themselves strenuously to work to counteract his efforts, they would have been even more successful. As it was the greater part of the chiefs remained faithful to the Government, and determined to do their best to withstand Heki, and his colleague Eawiti, should they create any disturbance.

I suppose Heki and Kawiti feared that if the British power and influence increased, their power, and that of the other chiefs, would diminish.

Mr. M.

I have no doubt self interest was the ground of their discontent. When the Liturgy was translated into Maori (the New Zealand language), the only change made in it was that, in one part, the chiefs, as being the rulers of the land, were prayed for instead of the Queen. When, after the treaty of Waitangi, Heki heard in church the Queen's name substituted for that of the chiefs, he was furiously indignant, and asked why the Queen of England was exalted to the skies, and the chiefs of New Zealand trodden under foot.

What possible chance could The New Zealanders have in making head against the forces of Great Britain?

Mr. M.

None, if those forces were on the spot to oppose them; but the means of defence which Government possessed were lamentably deficient, and when Heki commenced hostilities by cutting down the flagstaff at Korararika, in June, 1844, Captain Fitzroy was obliged to send to New South Wales for troops to assist him in checking the apprehended disturbances. The Bishop and clergy flew to the spot to try and settle matters amicably, and most encouraging was their reception from the larger number of the chiefs, who dreaded Heki's arrogance and turbulent disposition; but the insurgents themselves, though they appeared to submit for the time, only did so in order to acquire more strength for resistance, and shortly after again cut down the flag-staff at Korararika.

Surely there must have been interested persons at work with Heki to encourage him in so hopeless a conflict.

Mr. M.

No doubt there were unprincipled "white men" actively at work to foment these disturbances. Both France and America are by no means pleased to see New Zealand occupied by the British, and there are also countrymen of our own scattered among the natives, quite capable of doing anything to seek to overturn a settled Government which checks their lawless habits. The debates in this country on the New Zealand subject, and certain local arrangements relative to custom duties, afforded a plausible excuse for Heki's complaints. On the 11th of March, 1845, Heki and his party took, burned, and sacked Korararika, or Russell, which is its English name, in spite of the efforts of the few troops assembled to oppose them. The inhabitants escaped in three vessels which were fortunately lying in harbour at the time, and Heki retired to a fortified pah in the neighbourhood of the destroyed settlement. The buildings belonging to the English and Roman Catholic missionaries alone escaped destruction in Russell. It was then believed that the triumphant chiefs would make a descent on Auckland, but this was prevented by the union of several chiefs, Nene (or Walker), Ripa, Paratene, Taonui, and Tawai, who resolved to attack and keep the rebels in check, until sufficient force could be procured to put down the insurrection.

Were the rebels well armed? and how did they procure ammunition?

Mr. M.

For years the great object of their barter had been to obtain fire-arms. The trading vessels, careless of the effect on the morals of the people, always came well provided with guns, as they obtained timber, flax, and other productions of the country very readily in exchange for these. The New Zealanders possessed numbers of double-barrelled guns, which they kept in excellent order, and of which they fully understood the use; and at the very time when our troops were engaged against the enemy, an Englishman was known to have provided the insurgents with ammunition, though he was fully aware of the use they would make of it.

It is really fearful to think what people will do for gain.

Mr. M.

Colonel Despard at length arrived from Sydney with between 500 and 600 men, Captain Marlow, of the Engineers, and a subaltern officer from the Royal Artillery, Lieutenant Wilmot, who had volunteered his services from the Governor's staff in Van Diemen's Land. These were joined by some volunteers from the Auckland militia, and a few seamen and marines under Lieutenant Philpotts, of the Royal Navy. The difficulties these troops experienced on their road to Heki's pah were very great, from the rainy season, and the want of roads. The carriages which carried the guns and ammunition were continually overturning or sticking in the mud, and the fatigue to both officers and men during the whole journey was excessive. The Mission farms at Waimate supplied the troops with flour, beef, and potatoes, and the station formed a resting place for the troops on their way to the pah, and a comfortable retreat and shelter for the wounded after the attack. When arrived at Heki's pah, a battery was erected in order to effect a breach, but the guns were too light for the purpose, and much of the ammunition bad. The pah was a place of great strength, an oblong square, with a treble row of stockades ten feet high, composed either of whole trees or split timbers of the puru wood, which is remarkably hard and tough, with ditches, passages, and excavations five or six feet deep, partly covered with hurdles and matting, which latter served to protect the natives from the enemy's fire, while their own guns could take effect through loop-holesloopholes. Gaining confidence from the slight effect produced by the guns and shells on his fortifications, Heki made a sortie on the 1st of July, and surprised one of our posts, causing some bloodshed. A gallant attack made by our troops on the pah a day or two after failed, chiefly, apparently, in consequence of a neglect of the commander's orders, who had instructed the men to be provided with ladders and hatchets, but which were left in the ravine as useless. Captain Grant and Lieutenant Philpotts were killed, and four officers wounded. Thirty-six men were either killed, or died of their wounds, and many more were wounded. At first the enemy made some difficulty about giving up the bodies of the dead, but they were all recovered at that time except Captain Grant's, which was buried in the pah, and afterwards disinterred to receive Christian burial.

I had no idea that we had experienced so severe a loss.

Mr. M.

There was no want of gallantry either in men or officers. Colonel Hulme, Lieutenant Wilmot, and many others greatly distinguished themselves, but the kind of fighting was new to our troops, and they had scarcely calculated on the strength of the native fortifications. The wounded men suffered much during their removal to Waimate, but the noise and danger of the camp made their commander most anxious to place them in safety, and an officer and thirty men were sent to protect them, as an attack was feared on the Mission station. Instead of attempting a breach, Colonel Despard now resolved to fire into the pah, as it was necessary to be sparing of the ammunition, the quantity which our troops possessed being very small. After this firing had continued for an entire day, about midnight the outlying picquets observed unusual silence in the enemy's camp, and on examination it was found that Heki and his party had evacuated the place. Several guns were found in it, and an immense quantity of provisions, principally Indian-corn and potatoes Its strength surprised our troops, who, of course, destroyed it entirely. But this work occupied three days, and in some cases it took the strength of forty men with ropes to pull down one post, though much of the earth at the base had been previously dug away. Another pah, situated five miles from Waimate, was also found deserted, and was destroyed by our troops. Colonel Despard was anxious to have advanced immediately against Kawiti's pah, and to have ended the war at once, but being recalled to Auckland, was unable to carry those intentions into effect, and it was not till after the arrival of Captain Grey, who succeeded Captain Fitz Roy in the government of New Zealand, in November, 1845, that British arms were finally successful. The rebels, having rejected offers of accommodation, were dislodged from another pah of unusual strength, that of Ruapekapeka, built by Kawiti, with but slight loss of life on our side, and the insurrection consequently quelled without much effusion of blood or any subsequent sanguinary executions. Heki and Kawiti escaped, submitted, and were pardoned, and it is to be hoped that the clemency exercised by Government will be rewarded by the future peaceful conduct of the chiefs, who have found by experience that it is impossible long to make head against the determined bravery and superior skill of the British.

Did the chiefs exercise any of their ancient cruelties on such of our troops as fell into their hands?

Mr. M.

Nothing could be more striking than the change which a few years had produced in this respect. Cannibalism appears to be abolished, and though two bodies were found partially mutilated, and one soldier whom they made prisoner was said to be tortured before he was put to death, these cruel acts were perpetrated, not by the chiefs nor by the body of the rebels, but by a few heathen individuals, and they occasioned so much dissension among the rebels, that many left them in consequence. Morning and evening prayers and singing were daily con-tinuedcontinued in the rebel camp, and the Sabbath was strictly observed. During the attack on Heki's pah, the British troops were engaged on Sunday as on other days, while the besieged natives held their service, and did not return a single shot during the whole day. The final attack on Kawiti's pah was made on Sunday, while the heathens were engaged in preparing their breakfast, and the Christians in their Sabbath devotions. It is the testimony of one of the officers of the attacking force, and who seems to think that the principle, though a good one, may be carried too far, in which we shall scarcely agree with him, that nothing will induce the natives to do any sort of work, or even to go a journey on Sunday, if they can possibly avoid it. Nor must I omit to mention Captain Fitz Roy's testimony respecting the friendly chiefs. He says, "that not one failed to act up to his professions, and that among them a regard for truth, and a sense of honour prevail to a degree which one can hardly believe to be compatible with the dirty habits and uninformed condition in which they live," and though complaints are made of some unreasonable demands and supineness on the part of the natives whilst our troops were engaged before Heki's pah, the assistance which the native allies afforded to our troops, aided them most materially in the success which finally attended our arms; and the acuteness and military skill displayed by some of the chiefs, seems to have surprised the English.

Chapter XI.

"My dear brother," said Mrs. Bathurst to Mr. Munro, a few weeks after the preceding conversation, "I wish you would use your influence with Emily. She has rather annoyed me of late by the style of dress she has adopted. I really felt mortified on Thursday when we went to Georgina Prescott's wedding, at the singular plainness of her attire. I have been trying in vain to persuade her to procure some new dresses, as we are going to pay several visits on our way home, and with the allowance I give her, I do expect that she should not look unlike other girls of her age and position in society."

At this moment Emily entered, and her brow seemed somewhat clouded, which Mr. Munro did not fail to remark. Mrs. Bathurst shortly after retired to her boudoir, in order to leave Mr. Munro at liberty to say what he liked to his niece.

"I suppose mamma has been telling you how badly I was dressed on Thursday," remarked Emily rather abruptly.

Mr. M.

She certainly did not seem pleased with your appearance.

I really have spent so much money on dress since I received a regular allowance, that I must appropriate a great part differently now.

Mr. M.

If you are satisfied with the course you have adopted, and feel that you are acting consistently, I suppose you are happy on the subject.

Now, uncle, that is just like you. I suppose it must be right to deny myself for the sake of others. Of course I did not much like to be the plainest dressed girl at the wedding breakfast, and to tell you the truth, though I did not mention it to mamma, several of my friends asked me why I looked so unlike other people, but I thought I ought not to care for their remarks, since they do not know my motives.

Mr. M.

I am not sure that it is always right to disregard the opinion of others, and I am sure it is wrong to disregard a mother's wishes.

Now, uncle, you are angry with me.

Mr. M.

No, indeed, Emily, I am not, but I think you are not quite pleased with yourself.

How very hard it is to do right. I thought that you at least would help me; and Emily sighed deeply.

Mr. M.

Are you quite sure, Emily, you are not following your own way?

Indeed, dear uncle, I do not think I wish to do so. I will just tell you how it happened. You know my godfather said everybody ought to lay by part of their income, and consider it sacred to God. I have not done this since I had an allowance, and therefore wished to make up for past failures.

Mr. M.

But you forgot what your mother gave you your allowance for.

I am afraid I did. I looked on it as all my own; but mamma does not expect me to lay it all out on dress. She wishes me to have pocket-money to spend as I like.

Mr. M.

Then that part alone, you may spend as you like.

I see I am wrong, and am very sorry. Do tell me what I ought to do.

Mr. M.

My dear child, I do not wish to blame you. I do rejoice to see that you are beginning to act on principle. But you are a young beginner: you will need, as we all do, much prayer that God would give you a "right judgment in all things." What is your allowance?

Mamma gives me 60l. a year.

Mr. M.

That is very liberal. Perhaps you tried to appropriate half for charitable purposes?

I did.

Mr. M.

There is nothing more difficult to decide in the case of others than the proper proportion which they ought to devote to God. None who think at all on this subject can surely devote less than a tenth of their whole income, but this seems small when a young person has only her own personal expenses to bear; and I have known some devote an eighth, sixth, or even a third. But the latter was the case of one who had a small independent income in her father's house. Your case is different. Your mother gives you an allowance, a part at least for a particular purpose, and expects you to dress in a certain way. Her wishes should be your law.

But may I make no difference now I wish so much to give more to God?

Mr. M.

My dear Emily, I cannot be supposed to understand much of the economy of a lady's wardrobe; but I have heard my own dear child say to her young friends," We ought to make this difference, if we desire to dress consistently, for even the toilet should be under Christian regulation. We should avoid showy or extra expensive attire, nor should we throw away a good dress because its fashion may be gone by. Buy everything good, and according to your station. Do not think more about the matter than necessary, and never make it a subject of conversation. I never wish to hear it said of me, How beautifully she dresses,' and, on the other hand, 'How singular she makes herself.' By a judicious selection of materials, by carefulness, and only moderate regard to fashion, it is possible for the Christian lady to expend far less than she may suppose on external decoration."

It is difficult not to do wrong.

Mr. M.

Indeed it is, Emily. There must be a conflict between right and wrong as long as we live in the world, and in avoiding one error we are always apt to fall into another. Try and find the narrow road between the two extremes of needless expense and needless singularity. Still devote part of your income to God, and then contrive occasionally some act of self-denial, that you may have extra thank-offerings to give to God when, you have received special mercies. There is one rule which you will rarely err in following: "Obedience to your mother's wishes, especially when they cross your own." She does not wish you to go much into society, and she allows you to spend your time much as you please, and there is no case in which we ought to disobey a parent, unless her wishes distinctly oppose a plain command of God.

I think I was dissatisfied with myself for opposing mamma's wishes about some new dresses, because I thought my present dresses good enough.

Mr. M.

Scripture is full of injunctions of obedience to parents. Surely if children considered what they owe to those who have loved and cherished them so long, they would shew more attention, love, and respect than they often do. It is wonderful how trifling and almost nameless attentions in the family circle increase the happiness of life. And the absence of them, trivial though they may seem, belies our Christian profession, which should make us "pitiful and courteous." I was witness to a little scene in your aunt's house in Warwickshire, which will instance the kind of trifle I mean. She was sitting writing, and Lucy was also busily engaged with her pen. Caroline was deep in a book, and Fanny was employed with some work. Presently, your aunt said, "Will one of you fetch me 'Arnold's Life?' I left it in the study." A second's silence occurred, when Fanny said, "Would you mind waiting a moment, mamma?" Lucy got up, "I will ring the bell, and send Lawrence for it." The book was brought at length, and all were busy and quiet again. Presently your aunt rose to leave the room. "Where are you going, mamma?" "I want my knitting, which, I believe, is in my dressing-room." "Shall I go, mamma?" "No, my dear, you are all busy, and as I wish to speak to Stevens I will fetch it on my way." When she had left the room, Lucy said, "I wish mamma would ask some one in particular when she wants anything, and then that one would, of course, go directly. I could not offer, as I was so anxious to finish this letter for the post" Caroline said, "Fanny, you might have gone. My book must go away tonight." "I don't see that at all," said Fanny, "I must have begun a row again." Thus all were dissatisfied, feeling they ought to have gone readily when their mother spoke, and that she did not ask them again, because they were unwilling to move the first time; and half inclined to quarrel with each other because each felt herself wrong. How different would their feelings have been had each remembered that it was her duty, by obliging acts, to contribute to the comfort of others, and to deny herself, to repay a little of a mother's unceasing and tender care.

Mrs. Bathurst returned to the room, and Emily went up to her and said, "Forgive my wilfulness, dear mamma. I ought to have done directly as you wished. Will you go with me to Redmayne's today, and help me to choose the dresses?"

Mrs. B.

With pleasure, my dear. I was going to Putney for some plants, but I will defer that to Monday.

No, mamma; I will go with you to Putney to-day, and Monday will be quite soon enough for my dresses; and then we can take them at once to Mrs. Stewart, because you know you do not like to give her work on Saturday.

Mrs. B.

Just as you please, my dear. I am quite satisfied to see you like yourself again. It is so unlike you to oppose my smallest wish.

Conclusion.

Many young persons agree with Emily, respecting the difficulties which lie in the way of doing right. The fact is, we have always three enemies to contend with,—the world, the Evil One, and our own hearts. But since we are pledged to be soldiers of Christ, and to fight manfully against these enemies, how could we fulfil our promises were the battle to cease? Suppose we wish to keep our baptismal promises, and to conquer our foes; we shall find that they resist our most strenuous efforts, especially at first. When destroyed under one form, the enemy takes another. For every head cut off another springs up. Do we wish to give up the world? We are disposed to rush into the opposite extreme of despising the opinions of others, forgetting that thus we offend against the law of love, which would prevent our putting an occasion of falling in our brother's way. Are we aware of the temptations of Satan with regard to love of dress, or vanity as to appearance? The next temptation will be, to indulge pride by affected singularity. Have we discovered the duty of self-denial, in order that we may assist others? We are induced to think more of the claims of the poor than of those persons who form our immediate circle, and we are ready to make great sacrifices for the former, while we forget the duty of making those smaller sacrifices on which depends so much of the happiness of domestic life. Let none, however, be discouraged by these difficulties. They should only serve to increase humility. If we do but doubt ourselves, we shall be led to lean more for aid on Him who has promised that if we acknowledge Him in all our ways, He will direct our paths. There is nothing too small to bring to God in humble believing prayer. When we consider the greatness and majesty of the High and Holy One who inhabits eternity, we might well sup-posesuppose that the most important concerns of this corner of His immense creation were far beneath His notice, and surely those must have formed a very erroneous estimate of the immeasurable distance between God and man, who suppose that He feels the material difference that we do between our greatest and most trivial concerns. Yet does He encourage us in the most condescending and gracious manner, to bring to Him everything that affects our happiness and well-being. What can be more trifling in our eyes than a single hair, which, if it falls from our heads, we throw regardlessly away? Yet does the Word of God say, "The very hairs of your head are all numbered." The invisible and yet animated atom that floats on the sunbeam is called into existence by His power, nor does it die without His will, and if the food of the birds and the clothing of the flowers are under His superintendence, who dare assert that He cares not for the daily temporal necessities of man? The remark-ableremarkable account given in Isa. iii. 18–23, of the dress of the females of Israel, would certainly tend to prove that, incomprehensible as it may be, there is nothing too small for God to regard; and this thought must be as comforting to those who seek to love and serve Him, as it is appalling to those who still continue to live for themselves alone.

The sketch of Emily is slight and imperfect. We leave her quite a beginner in the Christian course. Her character presents one interesting peculiarity. The moment a duty was pointed out to her she strove to fulfil it: doubtless such a character would be led on step by step, till she became all that a Christian ought to be.

Should this little account of her induce any young person in similar circumstances to pause and consider, "Am I, too, living for myself, or am I striving to fulfil the ends for which I was sent into the world?" or should the conversations here detailed cause one individual to take interest in the work of Missions, they will not have been written in vain.

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Price 1s. The Class Register, for Sunday Schools, Price 6d.; cloth, 8s. per dozen; stiff covers, 5s. per dozen. The Liturgy for Church Sunday School. 7s. 6d. per 100. Roll Book and Journal. Fcp. 6s., quarto 5s., half bound. Admission Book. Fcp. 5s., quarto 4s., half bound. Hymns and Collects, for Teachers' Meetings. 4s. per doz. Watts' First Catechism. 5s. 4d. per 100. Examples and Precepts, in Lessons for Schools. 3d. Parting Words to a Little Flock. Second Edition. 2d. Giuseppe, the Italian Boy. By the Author of "The German Shoemaker." With Engravings. Price 6d., or cloth lettered. 1s. The German Shoemaker and his Family; or, the Blessings of Industry. By Margaret Fison. Price 4d., in stiff cover. In a neat wrapper, price 6d. per Packet. Illustrated Reward Cards for Schools. First and Second Series. In a neat wrapper, price 6d. per Packet, each Series.

A deep and increasing sense of the importance of imprinting on the minds of children the facts, doctrines, and commands of Holy Scripture; long experience of the value of a well-regulated system of "rewards" in training children, in schools for infants, and the poor especially; and the want of any Cards really adapted to these objects, were the inducements for preparing these Series. Each Card is complete in itself; containing, first, the Word of God on the subject—its exposition in the verses—its application to the individual conscience by means of the Questions—and all rendered more lively and impressive by the Illustration to the eye.

Sunday-School Scripture Attendance Tickets, in a Packet containing Twelve Dozen Texts. Price 6d. Anatomico-Theology, consisting of 186 Skeletons of Sermons, especially adapted to assist in the Composition of Discourses for the Pulpit. By the Rev. T. B. Baker, M.A., Minister of Woburn Chapel, 8vo., 10s. 6d. Christ, the Man of Sorrows. 12mo., 5s. 6d. The Godhead and Worship of Jesus Christ and the Holy Ghost. 1s. The Return of Jesus Christ to our Earth, with its attendant Events; Five Lectures preached at Trinity Episcopal Chapel, Cannon Street Road, during the Season of Advent, A.D. 1843, by the Rev. A. B. Evans, Minister. Price 1s. Original Maxims for the Young. By J. C. Lavater. Translated from the German, by the Daughter of a Clergyman. Price 1s. The Autobiography of Thomas Platter, a School-master of the 16th Century. Translated from the German. By Mrs. Finn. Second Edition, 6d.; or cloth, 1s., with Fac Simile Engravings.

Contents.—Thomas becomes a Goatherd-Becomes a Travelling Scholar—Begins to Study—Becomes a Ropemaker and Hebrew Professor—Becomes Armour-Bearer and then Schoolmaster—In the War in Basle—Turns Printer—Becomes Professor again, and dies.

"It is a small book with wood-cuts as antique as the subject and style; we certainly count it one of the most choice and genuine curiosities of literature."—Christian Lady's Magazine.

Juliet, a Memorial of a Little Girl. 3d. Memoir of Maria * * *, a converted Jewess. Sixth Edition, 18mo., cloth, 1s. The Class Forfeit-Book, for Sunday Schools. Price 6d. The Penitential Psalms, from Bishop Horne. 32mo., price 6d. A Learned Discourse of Justification by Works, and How the Foundation of Faith is overthrown. A Learned Sermon of the Nature of Pride. By Richard Hooker. 32mo., 6d. Lucie, the Swiss Cottager. A Tale. By Mrs. McGregor, Author of "Little Mary," &c. Price 6d., or, cloth lettered, 1s. An Original Hebrew Chant, as sung by the Hebrew Children at Exeter Hall, on the Anniversary of the Society for Promoting Christianity amongst the Jews. Noted and arranged by a Lady. 1s. Perils at Sea. The late wonderful escape of the "Great Western" Steam-ship, compared with the shipwreck of St. Paul, with reflections. By the Rev. C. Hebert, M.A., Vicar of Lechlade. Price 6d. The Christian Lyre; a Selection of Religious and Moral Poetry. Royal 32mo. cloth, price 1s. 6d.; or morocco, 3s. 6d. This little work, which has been compiled with much care, consists chiefly of poetry not the most generally known, but calculated at once to interest and improve the mind. Alice Cunninghame; or, The Christian as Daughter, Sister, Friend, and Wife. A Tale of the Nineteenth Century. By Emma Jane. 8vo., price 5s. cloth. Tracts for Churchmen. Vol. I., cloth, 2s. 6d. Thanksgiving, a Sunday School Hymn, with Music. 2d. Examples and Precepts, In Lessons for Children. Genesis. Price 3d. The National Fast. Shall I Keep the Fast day? And how? Price 1d.