Wouters.—Civilization of Southern Maoris. 123 
Art XIV.—On the Conversion and Civilization of the Maoris in the South 
of New Zealand. By the Rey. J. F. H. Wouters, Ruapuke, 
Southland. 
[Read before the Southland Institute, 20th September, 1881.] 
Fovraux Srraits, between Stewart Island and the south coast of the 
South Island, was but imperfectly known in civilized parts when I arrived 
here in May, 1844, Going to an unknown region, it was thought not 
advisable to be encumbered with much luggage: so I landed on the island 
of Ruapuke with a carpet-bag and a pair of blankets. I was now alone 
among the Maoris, and had a good opportunity of learning their language 
and their ways of thinking. There were then about two hundred living on 
the island, and about four hundred more were living in small villages on 
the coasts and islands in the straits. The island of Ruapuke, where 
the principal chiefs resided, was the centreing place for all, and was 
frequently visited by the dispersed population in the straits; it was, there- 
fore, a suitable place for commencing mission work. 
Some years before my arrival the straits had been frequented by whaling 
and sealing vessels, and some forty of the sailors had remained here among 
the Maoris. This was of importance, for through them a little trade was 
coming up: and they could make boats, which were of far more use to the 
Maoris than their former canoes. But a movement of greater importance 
had now come from the north. 
To understand this movement, we must first look into the then con- 
dition of the Maoris, Through the increasing importance laid on the tapu, 
during several generations, they had lost their hold on the poetical and 
sublime ideas of their ancient religion. Their ancient gods had now merely 
historical significance, and these were known only by a very few wise old 
men, Their poetical ideas had no longer any influence on the minds of the 
Maoris, They had sunk deeper and deeper in savage barbarism and 
cannibalism. This is unnatural to the idea of humanity, and must lead to 
destruction of the race. So their bodily constitution lost its vitality. If 
any one became sick, he had no hope of recovery. The tapu—sacred to 
ghosts and favourable to the higher classes living—had grown to a fearful 
extent, Anything tapu dared not be touched or even approached by people 
of the lower classes. Offenders were generally killed for such sacrilege ; 
and, even if they were not detected, the ghosts always killed them through 
inward fear. The higher classes had the power to lay the tapu on any 
thing, by solemnly naming it with deceased members of the chiefs’ families. 
Though they were not affected by all tapus, yet all, high and low, had to 
