[1] The missionaries generally used the terms Te Puna and Rangihoua indiscriminately.

[2] Marsden's routes of travel during this time have been thoroughly traced and elucidated by Dr. Hocken. In a biography or in a work on the exploration of New Zealand a full account of these interesting journeys should be given. But, for reasons which will presently appear, they have hardly any importance for the history of the Church. One Rembrandtesque passage may be quoted in which Marsden narrates his visit to the pa of Pataua, near Whangarei. This pa was built high above the sea, upon rocks which had "the appearance of an old abbey in ruins.... I was conducted up the narrow pass [writes Marsden] which I could not ascend without assistance, the path was so steep and narrow. When I had reached the top, I found a number of men, women, and children sitting round their fires roasting snappers, crawfish, and fern root. It was now quite dark. The roaring of the sea at the foot of the pa, as the waves rolled into the deep caverns beneath the high precipice upon which we stood, whose top and sides were covered with huts, and the groups of natives conversing round their fires, all tended to excite new and strange ideas for reflection."

[3] I have ventured to substitute this term for the "Mercury Bay" of the original. It is clear that Marsden thought himself much further north than he really was. Dr. Hocken proposes to read "Towranga," which, of course, means the same as my own emendation.

[4] This account is taken from the Nelson Church Messenger, of some years ago. Bishop Williams thinks the surveyor must have been misled to some extent.

[5] For the right understanding of the subsequent history, the following extract from a letter of Gibbon Wakefield to Mr. J. R. Godley (Dec. 21st, 1847) is of the utmost importance: "I really cannot tell you what the Bishop of New Zealand is. His see was created by us in spite of many obstacles put in our way by the Church and the Government. Indeed, we forced the measure on the Melbourne Government; and in that measure originated all the new Colonial bishoprics. If our views had been taken up by the Church, great results would have been obtained both for the Church and colonisation. I will not say that Dr. Selwyn turned round upon us, and joined our foes, the anti-colonising 'Church Missionary Society'; but I am sure he is not a wise man."

[6] Selwyn had an Englishman's love for a stone building, and always spoke of the wooden churches of the country as "chapels." Yet some of these despised buildings (e.g., those at Kaitaia and at Russell), which had been built before his arrival, are still in existence and in regular use; whereas his "solid" church, at Tamaki, which he looked upon with so much pride, very soon proved dangerous, and is now a picturesque ruin.

[7] In the negotiations which followed the war, Heke addressed the British commissioner as "King of Babylon," much to the embarrassment of Henry Williams, who was acting as interpreter!

[8] It is strange to find the good Lady Martin recording this action without a word of disapproval. Carleton's defence of it is extraordinary. If the Maoris had been given the Apocrypha (which they had not) they might have read of Jonathan the Maccabee fighting a defensive battle on the Sabbath. The amusing part is that Carleton himself could not at the moment lay his hand on a copy of the Apocrypha, and had to fall back on Josephus! A more consoling comment is given by Lieut.-Col. Mundy: "Who shall say that this neglect of man's ordinances and observance of God's in the time of their trouble, did not bring with them a providential and merciful result? It led, doubtless, to their almost instantaneous defeat; but it saved them and the English from the tenfold carnage which a more vigilant and disciplined resistance, from within their walls, would have infallibly caused."

[9] Archdeacon Williams' son-in-law, Mr. Hugh Carleton, has left it on record that the archdeacon and his family would at any time have given up the lands, if only the bishop had shown them some sympathy and publicly disavowed his concurrence with the governor's charges.

[10] Even as late as the year 1866 the Secretary of the C.M.S. (the Rev. Henry Venn) could write out to New Zealand: "If all the colonial churches are to be made free, the Church of England would be ruined as a missionary church. The people of England would never send out missionaries to be under Free Bishops."

[11] It is a matter for regret that the scene of this first episcopal consecration in New Zealand can no longer be pointed out. The church stood, opposite the Museum, on government land which now forms part of the grounds surrounding the Parliament buildings. But portions of the structure were removed to the Bolton-street cemetery, and still form part of the mortuary chapel there.

[12] The professor evidently means the Roman and Anglican churches.

[13] I have kept out of the text all mention of the burning of women and children in a whare at this place, because one clings to the belief that it was accidental. Englishmen don't do things like that intentionally. But there can be no doubt that it made a deep impression upon the Maori mind. The English general had told them (they said) to send their women and children to Rangiaohia for safety. They did so, and then the troops, instead of attacking their men, attacked and burnt their women. The Maoris seem to have had a peculiar horror of fire. In their most savage days they always killed their enemies before they cooked them.

[14] This is generally admitted; but Bishop Williams, who had exceptional opportunities for studying Hauhauism, thinks that the element of Judaism was very slight.

[15] The grave is now "before the altar" of the new chancel, which extends further eastwards than the old one.

[16] It is to be hoped that such histories may soon be taken in hand. That of the diocese of Waiapu has already been compiled by J. B. Fielder, Esq., and I would wish to express my obligations to him for lending me the manuscript of his work.

[17] This was the Hon. A. G. Tollemache, who afterwards added another section of city land for an episcopal endowment.

[18] From "The Christian Year Beneath the Southern Cross," by the Rev. F. R. Inwood.