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When viewed in this light it is natural to therefore conceive visible divisions between
Christian and non-Christian Maori even within a single tribe. However, this is only the case
initially, “as at the first introduction of Christianity a sort of separation always takes place
between the Christian converts and the Heathens, without, however, materially affecting the
general harmony of the tribe” (I:316). When the majority of the tribe or village are converts,
however, “the remainder, finding themselves deserted, and unable to assemble followers for
warlike enterprises, frequently affect to adopt the new doctrine” (I:316). 117 In other words, when
only one denomination of religion is at work, harmony ensues in the form of Maori missionaries
who often have more success themselves in converting followers:
An old blind native, Haramona, or Solomon, as he has been christened, acted as catechist to the
men, feeling his way from one to the other with his staff, and evincing excellent powers of
memory; his class sat around him in a circle. The females were interrogated by a very intelligentlooking
young woman; and I was much surprised and gratified to see what progress they had made
in so short a time. Nearly all of them were proficients in reading and writing, which they had been
taught by mutual instruction. The chiefs, a few only of whom had become converts, sat at some
distance, and contemplated the whole in silence. Slaves and the lower classes are always the first
among the New Zealanders to embrace Christianity, the doctrines of which are so effectual in
consoling the oppressed and the unhappy. (I:318f.)
While the establishment of a printing press by the missionaries has enabled Maori to become
skilled readers and writers, a luxury not all Europeans could share, generally, however, the “spirit
of intolerance” between Maori of opposing Christian denominations has arisen out of the
missionaries being poor role models for the Christian message of tolerance, the result being “that
the Roman Catholic converts have more firmly connected themselves with those of their
countrymen who continue heathens; and their ancient feuds are now carried on under the garb of
religion” (I:370). 118 Dieffenbach even gives cases where “some members of a family have
become Protestants and the others Papists, merely, as it would seem, from a motive of
opposition” (I:412). This is furthered by the Christian teachings of the missionaries, which lead
the Maori to understand European social relations as being divided in descending order into
“Mihaneres” (missionaries), “Hohios” (soldiers), “Revera” (devils), i.e. “all who are neither
missionaries, soldiers, cookies, as the captains of vessels, merchants, or gentlemen, with which
latter subdivision they have but lately become acquainted”, and “Cookies” (slaves), i.e. “the
artisans, sailors, and so on” who are seen by Maori as “the slaves of the captains, missionaries, or
117 Cf. I:411.
118 Cf. I:407.
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