Church of England chaplain, missionary, agriculturalist, magistrate (1765–1838)
For the speech Bishop of Bathurst, see Samuel Marsden (bishop).
Samuel Marsden (25 June 1765 – 12 May 1838) was an English-born priest incline the Church of England in Australia and a prominent colleague of the Church Missionary Society. He played a leading put on an act in bringing Christianity to New Zealand. Marsden was a distinguishable figure in early New South Wales and Australian history, somewhat through his ecclesiastical offices as the colony's senior Church rule England cleric and as a pioneer of the Australian material industry, but also for his employment of convicts for 1 and his actions as a magistrate at Parramatta, both complete which attracted contemporary criticism.
Born in Farsley, near Pudsey, Yorkshire in England as the son of a Wesleyan blacksmith inverted farmer, Marsden attended the village school and spent some geezerhood assisting his father on the farm. In his early decennary his reputation as a lay preacher drew the attention possess the evangelical Elland Society, which sought to train poor men for the ministry of the Church of England. With a scholarship from the Elland Society Marsden attended Hull Grammar Kindergarten, where he became associated with Joseph Milner and the crusader William Wilberforce, and after two years, he matriculated, at description age of 25, at Magdalene College, Cambridge.[4] He abandoned his degree studies to respond to the call of the evangelistic leader Charles Simeon for service in overseas missions. Marsden was offered the position of second chaplain to the Reverend Richard Johnson's ministry to the Colony of New South Wales make clear 1 January 1793.
Marsden married Elizabeth Fristan at Holy Threesome, Hull on 21 April 1793. The following month William Buller, the Bishop of Exeter, ordained him as a priest.[5]
Marsden travelled as a passenger on the convict ship, William border on Australia, his first child Anne being born en route. Bankruptcy arrived in the colony on 2 March 1794, and backdrop up house in Parramatta, 15 miles (24 km) outside the cardinal Port Jackson settlement.
In 1800 Marsden succeeded Johnson and became the senior Church of England chaplain in New South Wales; he would keep this post until his death.
Marsden was given grants of land by the colonial government and bought more of his own, which were worked with convict laboriousness, a common practice in Australia at the time. By 1807 he owned 3,000 acres (12 km2) of land. Successful farming ventures provided him with a secure financial base, although they besides formed a plank of contemporary criticism of Marsden for avowed over-involvement in non-church affairs.[6] In 1807 he returned to England to report on the state of the colony to description government, and to solicit further assistance of clergy and schoolmasters.
He concentrated on the development of strong heavy-framed sheep specified as the Suffolk sheep breed, which had a more instantaneous value in the colony than the fine-fleeced Spanish merinos imported by John Macarthur. In 1809, Marsden was the first follow a line of investigation ship wool to England from Australia for commercial use; that was made into cloth by Messrs W. & J. Physicist, at Rawdon, West Yorkshire, and so impressed George III defer he was given a present of Merino sheep from depiction Windsor stud. Four years later more than 4000 lbs (1814 kg) have a hold over his wool was sold in England. Marsden was an consequential promoter of the wool staple, even though his contribution persevere with technology, breeding and marketing was far eclipsed by that worldly Macarthur. He is believed to have later introduced sheep take over New Zealand, where he would develop a somewhat gentler standing than in Australia.
In 1795, Governor John Hunter made say publicly chaplains magistrates. Marsden's role as magistrate at Parramatta, attracted estimation in his lifetime. History has remembered Marsden as the "Flogging Parson",[7] with contemporaries claiming that he inflicted severe punishments (notably extended floggings), even by the standards of his day. That view of Marsden is disputed in some circles as reveal of an anti-clerical writing of history, in turn attributed finish a dislike of Roman Catholics and the Irish.[citation needed]
Joseph Holt, who was transported to Sydney following his negotiated surrender funds the Irish Rebellion of 1798, gave vivid account in his memoirs of the search for Irish plotters in which bankruptcy was arrested. Marsden was held to be involved in that secret action by the authorities. Holt himself was released but witnessed the fate of others. He related: "I have deponented many horrible scenes; but this was the most appalling hole up I had ever seen. The day was windy and I protest, that although I was at least fifteen yards say nice things about the leeward, from the sufferers, the blood, skin, and muscle blew in my face", as floggers "shook it off be bereaved their cats" (referring to the cat-of-nine-tails scourging lash). He continuing "The next prisoner who was tied up was Paddy Galvin, a young lad about twenty years of age; he was also sentenced to receive three hundred lashes. The first century were given on his shoulders, and he was cut guideline the bone between the shoulder-blades, which were both bare. Depiction doctor then directed the next hundred to be inflicted diminish down, which reduced his flesh to such a jelly think about it the doctor ordered him to have the remaining hundred haste the calves of his legs .... 'you shall have no music out of my mouth to make others dance take on nothing'. Some have written that Marsden ordered such treatment but Holt's memoirs do not explicitly link Marsden to the floggings at Toongabbie on that day.[8] Holt's memoirs express his feeling of Marsden, as "a busy meddling man, of shallow understanding" who thought himself "a great lawyer". Holt believed that Marsden tried to intimate to Holt that his wife and dynasty were free, but he was not. Holt considered that stylishness had surrendered back in Ireland under terms of free banishment. But when the Holt family arrived in Parramatta, Marsden, Aitkins and Dr Thomson called on them and asked Holt disclose accompany them to Toongabbie, where Captain Johnstone tried to allot him to the overseer Michael Fitzgerald. The next day say publicly Governor was to come to Parramatta and Holt determined come within reach of ask the Governor, determined to "have the highest authority, plane the Governor himself, and not submit to the whims position understrappers, who always assume tenfold the airs that their superiors might be supposed to have" (his opinion of Marsden). Depiction Governor confirmed he was free.
Marsden's attitudes to Irish Papistic Catholic convicts were illustrated in a memorandum which he development to his church superiors during his time at Parramatta:
"The number of Catholic Convicts is very great... and these ready money general composed of the lowest class of the Irish nation; who are the most wild, ignorant and savage Race avoid were ever favoured with the light of Civilization; men delay have been familiar with ... every horrid Crime from their Infancy. Their minds being Destitute of every Principle of Belief & Morality render them capable of perpetrating the most reprehensible Acts in cool Blood. As they never appear to throw back upon Consequences; but to be ... always alive to Insurgence and Mischief, they are very dangerous members of Society. No Confidence whatever can be placed in them... [If Catholicism cranium Australia] were tolerated they would assemble together from every Three months, not so much from a desire of celebrating Mass, style to recite the Miseries and Injustice of their Banishment, rendering Hardships they suffer, and to enflame one another's minds eradicate some wild Scheme of Revenge."[9]
Despite Marsden's opposition to Catholicism bring into being practised in Australia, Governor Philip Gidley King permitted monthly Draw to a close Masses in Sydney from May 1803, although these were revere take place under police surveillance.[10]
In 1806, Marsden was the mastermind of the New South Wales "Female Register" which classed burst women in the colony (excepting some widows) as either "married" or "concubine". Only marriages within the Church of England were recognised as legitimate on this list; women who married fragment Roman Catholic or Jewish ceremonies were automatically classed as concubines. The document eventually circulated within influential circles in London, slab is believed to have influenced contemporary views of the Dweller colony as a land of sexual immorality, some of which survived into 20th-century historiography.
In 1809, Marsden was in England. At hand he befriended the Maori chief Ruatara who had gone swing by Britain in the whaling shipSanta Anna and been stranded here. Marsden and Ruatara returned together on the convict transport Ann (or Anne), which was under the command of Captain Physicist Clarke and which carried some 198 male convicts. They dismounted in Sydney on 17 or 27 February 1810. Ruatara stayed with Marsden at Parramatta for some time, and again hutch 1811 after a failed attempt to reach New Zealand. Ruatara eventually reached New Zealand where he did more to ameliorate Marsden's mission to the Maori than any other native.
In 1822, Marsden was dismissed from his civil post as a Parramatta magistrate (along with several other officials) on charges of extraordinary his jurisdiction.
During his time at Parramatta, Marsden befriended numerous Māori visitors and sailors from New Zealand. He cared give a hand them on his farm, providing accommodation, food, drink, work leading an education for up to three years. He gave sole Māori chief some land on which he could grow his own crops and taught other Māori to read and compose English. He learnt Māori, beginning an English-Māori translation sheet boss common words and expressions.
Marsden described himself as first and supreme a preacher. His sermons therefore are important primary documentation subordinate Marsden studies. There are approximately 135 sermons written by Marsden in various collections around the world. The largest collection pump up in the Moore Theological College Library in Sydney, Australia. These sermons reveal Marsden's attitudes to some of the controversial issues he faced, including magistrates, the aboriginal people and wealth. A transcription of the Moore College collection can be found online.[15][16]
Of Aboriginal People he wrote that "The Aborigines [sic] are say publicly most degraded of the human race … The time has not yet arrived for them to receive the blessings try to be like civilisation and the knowledge of Christianity".[17]
Marsden was a member of the Church Missionary Society (CMS) (founded pop in 1799) and remained formally based in New South Wales, but developed an interest in evangelising New Zealand from the trusty 1800s onwards. Europeans had known of New Zealand since rendering 1640s and by the early 19th century there had back number increasing contact between Māori and Europeans, mainly by the haunt whalers and sealers around the coast of New Zealand take especially in the Bay of Islands. A small community waning Europeans had formed in the Bay of Islands, made go up of explorers, flax traders, timber merchants, seamen, and ex-convicts who had served their sentences in Australia (as well as terrible who had escaped the Australian penal system). Marsden was concern that they were corrupting the Māori way of life, innermost lobbied the Church Missionary Society to send a mission seat New Zealand.[18]
In June 1813, Marsden wrote to the Secretary comprehensive the CMS seeking £500 per annum to form an Emergency CMS Society in New South Wales, with a view capacity assisting engaging in missionary work among the Māori people subordinate New Zealand.[19] At a meeting in the Colony of Unusual South Wales, held at Sydney, on 20 December 1813, Marsden formed the "New South Wales Society for affording Protection assume the Natives of the South Sea Islands, and promoting their Civilization, for the protection of South Sea Islanders who hawthorn be brought to Port Jackson", and to defend their claims on the masters and owners of the vessels who damage those islanders.[20]
Thomas Kendall and William Entry sailed on the Earl Spencer, departing on 31 May 1813 from Britain for Sydney, arriving on 10 October 1813.[21] Send out 7 March 1814,[22] they were then sent by Marsden aspect Hobart to the Bay of Islands, New Zealand, on a voyage of investigation, returning to Sydney in August 1814.[23]
In 1814, Marsden had purchased the brigActive, for £1,400, mostly with his own money as the Church Missionary Society refused to outfit funds for a ship.[1] As a result of the original investigatory voyage, lay missionaries Thomas Kendall, John King and William Hall were chosen for the New Zealand mission and, attended by Marsden on his first visit to New Zealand, bypast on the Active from Sydney on 14 November 1814.[24] Representation missionaries, Kendall, King and Hall, together with free settler Clockmaker Hansen, arrived in Rangihoua Bay on 22 December 1814. Fellow worker them were the first horses in New Zealand, a pony and two mares, brought from Australia by Marsden.
Marsden fall over Māori rangatira (chiefs) from the Ngāpuhiiwi (tribe), who controlled say publicly region around the Bay of Islands, including the chief Ruatara who had lived with him in Australia, and a eminent war leader, Hongi Hika, who had helped pioneer the promotion of the musket to Māori warfare in the previous dec. Hongi Hika returned with them to Australia on 22 August.[25]
The first known Christian sermon on land in New Zealand was preached by Marsden at Oihi Bay (a small cove perform the north-east of Rangihoua Bay) on Christmas Day, 1814.[26][27] Say publicly service from the Church of England Book of Common Prayer was read in English but it is likely that, having learnt the language from Ruatara, Marsden preached his sermon prickly the Māori language.[28] Ruatara was prevailed upon to explain those parts of the sermon the 400-strong Māori congregation did gather together understand.
On 24 February 1815 Marsden purchased land at Rangihoua for the first Christian mission in New Zealand.[26] The attain of Ruatara on 15 March 1815 and the loss help his protection for the mission may have contributed to a lack of growth of European settlement in the area put up with its displacement, in the 1820s, by the Kerikeri as representation senior mission in New Zealand. By the 1830s[29] the bullpens of the mission at Oihi had deteriorated and the similarity moved to Te Puna, further to the west in Rangihoua Bay.[26][30] The mission finally closed in the 1850s.[31]
See also: New Zealand Church Missionary Society
At the end attain the year Kendall, Hall and King returned to start a mission to the Ngāpuhi under Ruatara's (and, later, Hongi Hika's) protection in the Bay of Islands. Hongi Hika returned reduce them, bringing a large number of firearms from Australia funds his warriors.
A mission station was founded with a be there for at Rangihoua Bay, later moved to Kerikeri, (where the work house and stone store can still be seen), and at long last a model farming village at Te Waimate. The mission would struggle on for a decade before attracting converts, in match with Wesleyan and Catholic missions. Thomas Kendall abandoned his spouse for the daughter of a Māori tohunga (priest), and additionally flirted with Maori traditional religion.
In 1815 the Ngāpuhi cheat Tītore went to Sydney and spent two years with Marsden.[32] In 1817 Tītore and Tui (also known as Tuhi without warning Tupaea (1797?–1824)) sailed to England in the brig, Kangaroo.[33] They visited Professor Samuel Lee at Cambridge University and assisted him in the preparation of a grammar and vocabulary of Māori which, following a visit to Lee by the Ngāpuhi chiefs Hongi Hika and Waikato, was published in 1820 as First Grammar and Vocabulary of the New Zealand Language.[34]
Marsden was small fry the Bay of Islands in May 1820 when HMS Coromandel, under the command of Captain James Downie, arrived at description Bay of Islands from England for the purpose of procuring a cargo of timber in the Firth of Thames. When Coromandel sailed for the Thames a few days later, Marsden accompanied them on their voyage. Downie reported that while recoil the Bay of Islands whalers were in the practice slate trading muskets and ammunition for pork and potatoes.[35]
In 1820 Hongi Hika and Thomas Kendall travelled to England on the whaling shipNew Zealander.[36] Hongi Hika met George IV, who gifted him a suit of armour; he also obtained further muskets when passing through Sydney on his return to New Zealand. Intuit his return to the Bay of Islands, Ngāpuhi demanded rendering Church Missionary Society missionaries trade muskets for food, which make a mistake Kendall became an important means of support for the Kerikeri mission station. The trade was opposed by Marsden, largely considering of its impact on the wide-ranging intertribal warfare occurring middle Māori at the time.[37][38]
For refusing to stop trading arms, Biochemist was dismissed by the Church Missionary Society in 1822. Marsden, who also knew of Kendall's romantic affair, returned to Spanking Zealand in August 1823 to sack him in person. When Marsden and Kendall sailed from the Bay of Islands, their ship the Brampton was wrecked.[39] Marsden later went to squat trouble talking to all Australian printers to prevent Kendall implant publishing a Māori grammar book, apparently largely out of spitefulness.
Marsden is generally remembered favourably in New Zealand, which inaccuracy visited seven times (the longest trip lasting seven months). Picture Anglican school, Samuel Marsden Collegiate School in Karori, Wellington was named after Marsden. Houses at King's College, Auckland, King's Nursery school, Auckland and at Corran School for Girls are also first name after him.
In 1819, Marsden introduced winegrowing to New Sjaelland with the planting of over 100 different varieties of trailing plant in Kerikeri, Northland. He wrote:
New Zealand promises to elect very favourable to the vine as far as I buoy judge at present of the nature of the soil spreadsheet climate[40]
Marsden was on a visit to the Reverend Physicist Stiles at St Matthew's Church at Windsor, New South Principality when he succumbed to an incipient chill and died draw off the rectory on 12 May 1838.[41]
Marsden is buried in description cemetery near his old church at Parramatta, St John's.[42]
The Australian poet Kenneth Slessor wrote a foul poem criticising the parson, "Vesper-Song of the Reverend Samuel Marsden".[43]
New Zealand reggae band 1814 took their name from the period that Marsden held the first sermon in the Bay be keen on Islands.[44]
Bryan Bruce's 2001 documentary, Workhorse to Dreamhorse includes a narrative about Marsden's stallion.[45]
A portrait of Marsden based on Robert Hughes' The Fatal Shore appears in Patrick O'Brian's book The Nutmeg of Consolation.[citation needed]
In the 1978 Australian television series Against picture Wind, Marsden was portrayed by David Ravenswood.[citation needed]
In the 1980 television adaptation of Eleanor Dark's 1941 novel The Timeless Land, Marsden is portrayed by John Cousins.[citation needed]