London Labour and the London Poor, Vol. 4

by Henry Mayhew

Tyrone Power, in his observations on the immorality prevalent in New Zealand, remarks that some of the young girls, betrothed from an early age, are tapu, and thus preserved chaste. He regrets that this superstition is not more influential, since it would check the system of almost universal and indiscriminate prostitution, which prevails among those not subject to this rite. Except when the woman is tapu, her profligacy is neither punished nor censured. Fathers, mothers, and brothers will, without a blush, give, sell, or lend on hire, the persons of their female relatives. The women themselves willingly acknowledge the bargain, and Mr. Power declares the most modest of them will succumb to a liberal offer of money. Nor is anything else to be expected, in any general degree. The children are educated to obscenity and vice. Their intercourse is scarcely restrained, and the early age at which it takes place has proved physically injurious to the race. Even those who are betrothed in infancy and rendered tapu to each other, commence cohabitation before they have emerged, according to English ideas, from childhood. Except in the case of those couples thus pledged before they can make a choice of their own, the laws which in New Zealand regulate the intercourse of the sexes with regard to preparations for marriage, approach in spirit to our own. A man desiring to take as wife a woman who is bound by no betrothment has to court her, and sometimes does so with supplication. The girls exhibit great coyness of manner, and are particular in hiding their faces from the stranger’s eye. When they bathe it is in a secluded spot; but they exercise all the arts which attract the opposite sex. When one or two suitors woo an independent woman, the choice is naturally given to the wealthiest; but should she decline to fix her preference on either, a desperate feud occurs, and she is won by force of arms. Sometimes a young girl is seized by two rivals, who pull on either side until her arms are loosened in the sockets, and one gives way.

Perhaps, under these circumstances, the system of betrothal is productive of useful results, since it prevents the feuds and conflicts which might otherwise spring from the rivalry of suitors. The girl thus bound must submit to marriage with the man, whatever may be her indifference or aversion to him. Occasionally, indeed, some more youthful, or otherwise attractive, lover gains her consent to an elopement. If caught, however, both of the culprits are severely whipped. Should the young suitor be of poor and mean condition, he runs the chance of being robbed and murdered for his audacity. When, on the contrary, a powerful chief is desirous of obtaining a maiden who is betrothed, he has little difficulty in effecting his object, for in New Zealand the liberty of the individual is proportionate to his strength. It is a feudal system, where the strong may evade the regulations of the social law, and the weak must submit. Justice, however, to the missionaries in those islands requires us to add, that in the districts where their influence is strong, a beneficial change in this, as in other respects, has been produced upon the people. They acknowledge more readily the supremacy of law; they prefer a judicial tribunal to the trial of arms; they restrain their animal passions in obedience to the moral code which has been exhibited to them; and many old polygamists have put away all their wives but one, contented to live faithfully with her.

Among the heathen population chastity is not viewed in the same light as with us. It not so much required from the woman as from the wife, from the young girl as from the betrothed maiden. In fact, it signifies little more than faithful conduct in marriage, not for the sake of honour or virtue, but for that of the husband. With such a social theory, we can expect no general refinement in morality. Indeed, the term is not translatable into the language of New Zealand. Modesty is a fashion, not a sentiment, with them. The woman who would retire from the stranger’s gaze may, previous to marriage or betrothal, intrigue with any man without incurring an infamous reputation. Prostitution is not only a common but a recognised thing. Men care little to receive virgins into their huts as wives. Husbands have boasted that their wives had been the concubines of Europeans; and one declared to Polack that he was married to a woman who had regularly followed the calling of a prostitute among the crews of ships in the harbour. This he mentioned with no inconsiderable pride, as a proof of the beauty of the prize he had carried away.

Formerly many of the chiefs dwelling on the coast were known to derive a part of their revenue from the prostitution of young females. It was, indeed, converted into a regular trade, and to a great extent with the European ships visiting the group. The handsomest and plumpest women in the villages were chosen, and bartered for certain sums of money or articles of merchandise, some for a longer, some for a shorter period. The practice is now, if not abolished, at least held in great reprobation, as the following anecdote will show. It exhibits the depraved manners of the people in a striking light, and is an illustration of that want of affection between married people which has been remarked as a characteristic of the New Zealanders. A chief from Wallatani, in the Bay of Plenty, went on an excursion to the Bay of Islands, and was accompanied by his wife and her sister. There he met a chief of the neighbourhood, who possessed some merchandise which he coveted. He at once offered to barter the chastity of his wife for the goods, and the proposal was accepted. The woman told her sister of the transaction, and she divulged the secret. So much reproach was brought upon the chief among his people, that he shot his wife’s sister to punish her incontinent tongue.

Jerningham Wakefield describes the arrival of the whalers in port. He mentions as one of the most important transactions following this event, the providing of the company with “wives for the season.” Some had their regular helpmates, but others were forced to hire women. Bargains were formally struck, and when a woman failed to give satisfaction, she was exchanged for another. She was at once the slave and the companion of her master. This is neither more nor less than a regular system of prostitution; but it is gradually going out of fashion, and is only carried on in a clandestine manner in the colonies properly so called. Indeed this is, unfortunately, one of the chief products of imperfect civilization—that vice, which before was open, is driven into the dark; it is not extirpated, but is concealed. A man offered his wife to the traveller Earl, and the woman was by no means loth to prostitute herself for a donation. Barbarians readily acquire the modes of vice practised by Europeans. In the criminal calendar of Wellington for 1846, we find one native convicted and punished for keeping a house of ill-fame.

Extraordinary as it may appear, prostitution in New Zealand has tended to cure one great evil. It has largely checked the practice of infanticide. For, as the female children were usually destroyed, it was on the supposition that, instead of being valuable, they would be burdensome to their parents. This continued to be the case until the discovery was made that by prostituting the young girls considerable profits might be made. It is to Europeans that the introduction of this idea is chiefly owing. The females were then, in many cases, carefully reared, and brought up to this dishonourable calling without reluctance. No difficulty was ever experienced from their resistance, as they would probably have become prostitutes of their own free will, had they not been directed to the occupation. Slavery, which has from the earliest time existed in New Zealand, has supplied the materials of prostitution, female servants being consigned to it. When possessed of any attractions they are almost invariably debauched by their masters, and frequently suffer nameless punishments from the jealous head wife. Concubinage does not, as in some other countries, release a woman from servitude, but she enjoys a privilege which is denied to the chief wife—she may marry again after her master’s death.

Formerly the general custom, however, was for a wife to hang, drown, strangle, or starve herself on the death of her husband. Her relatives often gave her a rope of flax, with which she retired to a neighbouring thicket and died. It was not a peremptory obligation, but custom viewed it as almost a sacred duty. Sometimes three of the wives destroyed themselves, but generally one victim sufficed. Self-immolation is now, indeed, becoming very rare; but it is still the practice for the widow, whether she loved her husband or not, to lament him with loud cries, and lacerate her flesh upon his tomb. Whenever she marries again a priest is consulted to predict whether she will survive the second husband or not. Occasionally we find instances of real attachment between man and wife, such as would sanctify any family hearth; while examples have occurred of women hanging themselves for sorrow, on the death of a betrothed lover.

These, however, are only indications that humanity is not in New Zealand universally debased below the brute condition. The general colour of the picture is dark. Women are degraded; men are profligate; virtue is unknown in its abstract sense; chastity is rare; and prostitution a characteristic of female society. Fathers, mothers, and brothers—usually the guardians of a young woman—prostitute her for gain, and the women themselves delight in this vice. There is, nevertheless, some amelioration observable in the manners of the people, produced by the influence of the English colonies. Those colonies themselves, however, are not free from the stain, as will be shown when we treat of communities of that description in general[59].

Of Prostitution in the Islands of the Pacific.

Among the innumerable islands which are scattered over the surface of the Pacific, we discover various phases of manners developed under different influences. In some of the lonely groups lying out of the usual course of trade or travel, communities exist whose social habits remain entirely pure—that is, unchanged by intercourse with foreigners. In others continual communication through a long period, with white men, has wholly changed the characteristic aspects of the people—given them a new religion, a new moral code, new ideas of decency and virtue, new pleasures, and new modes of life. The same process appears likely, at a future day, to obliterate the ancient system of things. In all the islands of this class, indeed, the reform of manners is not so thorough as the florid accounts of the missionaries would induce us to believe; but those pioneers of civilization have done enough, without assuming more than their due, to deserve the praise of all Christendom. To have restrained the fiercest passions of human nature among ignorant and wilful savages; to have converted base libidinous heathens into decent Christians; to have checked the practice of polygamy; and in many places to have extinguished the crime of infanticide;—these are achievements which entitle the missionaries to the applause and respect of Europe; but it is no disparagement of their labours to show, where it is true, that immense things yet remain to be performed before the islanders of the Pacific are raised to the ordinary level of civilized humanity.