HOBBS (John).

[Extracts from the diary of the missionary.]

EARLY NEWS FROM NEW ZEALAND

Numbered: 23, 25, 26, 27, 28. Holograph manuscript in ink, on paper watermarked “Joseph Coles 1825.” Folio. Some toning, old folds, a few tears from opening, interspersed with ms. editorial marks, but very good. 12pp (roughly 6000 words). 20 October - December, 1827, & 12 January, 1828.

£9,500.00

“Anxious to give you information of our state. I have made the following extracts from my journal … I am happy to inform you that all is well amongst us or at least as well as can be expected …”

An exceedingly rare and substantial group of manuscripts written by the missionary John Hobbs (1800-1883) to the Wesleyan Missionary Society, having established a station at Hokianga in 1827. Hobbs interacted with Maori rangatira Eruera Maihi Patuone, who was one of the last surviving people to have met James Cook, along with Tamati Waka Nene and Makoare Te Taonui, both signers of the 1835 Declaration of Independence and the 1840 Treaty of Waitangi, as well as numerous other missionaries and Maori residents during the early days of British settlement of New Zealand. Unusually for a missionary of such significance, he did not publish an account of his time in the Pacific. These extracts from his diary, hand-copied by Hobbs and seemingly otherwise unpublished, connect us to the earliest days of contact between Europeans and the Maori.

The extracts numbered are 23, 25, 26, 27, 28. With a short prefatory note dated January 12, 1828, the journal ranges from October 20, 1827, through December of that year, with journal extract 24 lacking (removed and sold separately by an auctioneer), which would cover November 9th to 14th. Editorial marks interspersed throughout text, likely demarcating passages that were not suitable for sharing or publication.

The first extract, dated 20 October, narrates his departure for New Zealand. Having spent some months recuperating in Sydney after his initial post “Wesleydale” was destroyed, Hobbs now enjoyed the protection of Ngati Hao leader, Patuone, and bought land for the mission at Mangungu, Hokianga Harbour. Hobbs notes that “the Sydney Preachers having made arrangements with Captain Kent of the Governor Macquarie Brig of 140 Tons to take us and our goods …” On reaching New Zealand, he records that he was “soon recognized … as one of the persons who was plundered at our former station.” Having expressed their intention to see Patuone, they were met by Kahi, a chief, who warned them that “we should not proceed further up without some trouble.” Indeed, the danger was emphasised at dinner that evening when a man was murdered for allowing some pigs to escape.

They also learned that “Muriwai [chief of the Popoto tribe of Hokianga, d.1828], who is looked up to by almost every person in the River as a father, had as yet got no white people to settle with him while Patuone had several (referring to some Europeans employed by Browne & Raine of Sydney to collect flax pork, and timber, and to five Scotchmen who came out in the New Zealand Company’s ship Roseanna, who have since that concern was broken up returned to try their fortune here.)” Ties with Sydney were emphasised as there were several Europeans hoping to make a living by “buying flax, pork and timber, and selling it to ships or merchants in New South Wales.”

The close relationship between missionaries and settlers on New Zealand and Sydney is evident throughout, with references to Browne and Raine of Sydney who had already established a timber station at Hokianga Harbour. Hobbs visited their base “about 25 or 27 miles from the Heads. They have a few rush houses built and have employed men in building a vessel. The River is sufficiently deep so as to admit a vessel of 2 or 3 hundred Tons and runs from one to three miles wide.”

The next morning they visited Patuone. “We were conducted to him by one of the Wangarao natives, who is now a refugee with him and were receive with every mark of respect. I was much pleased with the distance which all the natives manifested and the respect they paid to him.” There was some discussion between the two whether traders should be as welcome as missionaries, who preferred to pay in household goods- “Blankets, Iron-pots, Axes, Adzes, Hatchets, spades, Hoes” - as opposed to “warlike articles.” More importantly, “After some consideration about the object of our coming, and the sort of situation we should require he named a place called Tarauaua, a spot of ground where the trees have been cut down to form a potatoe ground on the southern bank of the Waihou.” Hobbs did consider the area, but found it prone to flooding and opted against it. In fact, many of the extracts are concerned with the site of the station. Hobbs repeatedly expresses a longing to settle further down country, but it was understood that as they were under Patuone’s protection, they should settle on land belonging to him.

Things moved quite quickly thereafter. Five days later, Hobbs was again at Patuone’s, this time with the Rev. Henry Williams, Richard Davis, Charles Davis, and the Anglican missionary, William Puckney (1805-78). Two days’ later, Jane Hobbs and Kezie Bedford, were brought to a rush house designed for the missionaries and Hobbs relinquished use of the brig on the 19th.

On the 21st, Hobbs tells of “speaking to about 50 natives who listened attentively to what we advanced. Among them were Patuone, Nene [Tamati Waka Nene] and Te Tao-nui [Makoare Te Taonui] c1790-1862, chief of the Te Popoto hapu and also a signer of both the 1835 Declaration of Independence and the 1840 Treaty of Waitangi]. As men they manifested much nobleness of mind though they are firmly attached to their old Ideas.” They continued to minister to the Maori and report reasonable attendance.

By this time, Hobbs had understood that while Patuone was still important, a “person by the name of Muriwai is considered by the Natives as Father or head; and his cousin Te Tao-nui is considered the next and Perhaps Patuone may be the next.“ He clarifies further: “The reason why Muriwai is most respected is not because he has any hereditary right so to be but because as the Natives say he understands how to be angry so as to make the people listen to him when they disagree or when any thing is about to be done which he as a man of age and experience thinks ought not to be done.”

On December 14, they paid Patuone “for a certain piece of land along the River from a small stream of Water called the Arawata kowai.” Payment was comprised of blankets, axes, hoes, hatchets, chisels, knives, combs, files and scissors. Five days later, they were warned to be on the lookout as Hongi’s people were unhappy that relations had taken place between a European known as Pearson and a daughter of Ngahuruhuru, who was already married. The next day, the 20th, Patuone also met with them, confirming that there would be trouble and advised them to join the other Europeans. Hobbs decided they would stay where they were and hope to avoid any trouble.

Hobbs’s entry for the 21st reads in part: “This morning the alarm of War was sounded among the natives, and some agitation ensued. It was reported that a war party had commenced an attack upon the place where Te Puhi lives and Tu, one of our workmen whose family was there was requested to go immediately, which he did with all speed. During the day many guns have been discharged; and many of the natives of the place are said to be pursuing the fighting party. The company appears to belong to Hongi and to be but small. Their object seems to be to kill Te Puhi by falling on him slyly. They nearly effected their object but were observed and made the rest of their way into the woods.”

With colonialism came capitalism, the effects of which were felt very early on. Hobbs reports that one elderly man complained, that “Before ships came, every place was common property. Before ships came the Trees stood as common to any one. Before ships came the flax stood, and every person took what he wanted and there was more than an abundance for every body. But now, the white people come and pitch upon this place, and that place, and buy it.- But who is to have the payment? It belongs to every body.”

Patuone continued to encourage Hobbs and his entourage to settle with the rest of the Europeans on his land and was engaged in building a wall around their dwellings. Hobbs remained unwilling for fear of being tarnished with the misdemeanours. He ends these extracts still wondering where would be for them to settle: “Having thought during the afternoon on what Patu said and on many things connected with the advantages and disadvantages connected with our being settled here I mentioned to Bro Stack a thought which had occurred to me about going down the River to the Horeke where Messrs Browne & Raine’s establishment is.”

Hobbs and his wife remained on New Zealand until 1833 when his transfer request was approved and they sailed for Tonga where they would remain for the next five years. Ill-health forced them to return to New Zealand. Hobbs did not publish an account of his time in New Zealand and so these excerpts provide much added information on his experiences establishing a missionary station and his interactions with notable Maoris in the region.

A full transcription is included.

https://www.jps.auckland.ac.nz/document//Volume_79_1970/Volume_79%2C_No._3/Religious_disputation_at_Whangaroa%2C_1823-7%2C_by_John_Owens%2C_p_288_-_304/p1

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