Page 1: Biography
This biography was written by K. R. Howe and was first published in the Dictionary of New Zealand BiographyVolume 1, 1990
John Morgan was born in Dublin, Ireland, probably in 1806 or 1807. His parents' names are unknown. He was employed as a clerk, and then taught at a Church of England adult Sunday school, before entering the Church Missionary Society for training in June 1831. In November 1832 he sailed for New Zealand, arriving at the Bay of Islands on the New Zealander in May 1833. On 26 August 1835, at Paihia, John Morgan married Maria Mathew Coldham, a missionary; they had 11 children. He was ordained deacon in 1849, and priest in 1853.
Morgan was among the first CMS missionaries to enter the Thames and Waikato regions, travelling between makeshift CMS outposts among Maori communities that had little experience of European contact. From 1841 to 1863 Morgan had charge of the mission station at Otawhao, at Te Awamutu, where he worked among Ngati Maniapoto and related tribes. Bitter tribal feuding between Waikato and Rotorua tribes fuelled Morgan's fear of what he perceived as Maori 'savagery'. However, the missionaries were generally welcomed for the goods they brought and in the 1840s, when permanent stations were established in Waikato, most Maori in the region readily adopted the externals of Christianity and became literate in Maori.
Morgan, more than most CMS missionaries, strove to give his Maori converts 'the comforts of small English farmers'. Morgan envisaged 'Each family with their neat boarded cottage, surrounded by their orchards and wheatfields, the men employed in driving their Carts,…their women…engaged with their sewing,…training their children in the habits of honest industry.' His vision was expressed as a romantic idyll. He had, however, more practical motives for wanting to settle Maori communities in Christian hamlets. This would, he hoped, lessen the itinerant nature of missionary work, reduce intertribal and the potential for inter-racial warfare, make it easier for the government to impose its authority, protect Maori from the perceived evils of town life, and enable them to contribute to the colonial economy.
Morgan introduced to Otawhao wheat and other crops, and, with the assistance of Governor George Grey, agricultural machinery and flour mills. Maori agriculture flourished. By the 1850s Otawhao was a showpiece of rural 'civilisation', with its church, its hundreds of acres of wheatfields, vegetable gardens, orchards, mills, and its roads plied by oxen and carts laden with produce for sale in Auckland. Morgan also helped lay out bridle tracks and organise mail delivery from Auckland to Napier and New Plymouth via Otawhao, where he became postmaster. He established a boarding school for Maori children.
Morgan's emphasis on temporal works brought him into conflict with the CMS hierarchy, who accused him of neglecting his religious duties. Although the charge was unfounded, Morgan's reaction showed him to be quick to take offence and aggressively self-opinionated. Henry Williams had, in 1835, assessed Morgan as possessing 'a degree of self importance which it may be well to correct.' Morgan was also an officious meddler. He constantly sent intelligence about Maori activity to government officials in Auckland, and urged the government to buy land in the district. He acted as a government agent, attempting to settle disputes between Maori and Europeans and reading government advice and instruction to Maori leaders. He ingratiated himself with numerous prominent government figures and claimed close friendships with governors George Grey and Thomas Gore Browne.
The Otawhao Maori appeared to visiting Europeans to have embraced 'civilisation'. They were, in fact, pursuing their own goals and were among the leading supporters of the King movement in the late 1850s. Morgan, who attended many King movement meetings, including the installation of the King, Potatau Te Wherowhero, saw the movement as an expression of Maori nationalism and rejection of European authority: 'the vital question with the Maori Kingites now is, whether the King or the Queen shall possess the " mana" of New Zealand.' Morgan called on the native minister, C. W. Richmond, to crush the movement. This attitude again brought him into conflict with his superiors. They, from a distance, naïvely interpreted the King movement as a harmless yet praiseworthy attempt to emulate European government in its absence.
Morgan became particularly upset when many Otawhao Maori went to fight in the Taranaki war of 1860–61, which he saw as the prelude to a struggle for the control of New Zealand. Again, this directly contradicted the CMS and Anglican view, that the government was waging an illegal war after its improper purchase of the Waitara block, and that the King movement had nothing to do with the war. Morgan, who saw the King movement and the Taranaki war as inextricably linked, vehemently supported the government war effort and sent detailed reports of the numbers and hapu affiliation of warriors leaving Otawhao for the Taranaki front.
As tensions between the King movement and the government increased in the early 1860s, Morgan sent weekly reports to Browne, Grey and other officials, providing information on King movement gatherings and sentiment, fortification, troop movements, arms and provisions. He also co-ordinated a spy network among outlying European settlers. The governors in turn used Morgan to communicate their intentions to the settlers. Browne had Morgan secretly spread word of his planned invasion of Waikato in September 1861, although this did not eventuate. Grey used Otawhao as the Waikato base for his proposed 'Native Government', a form of indirect rule designed to weaken Kingite influence.
In April 1863 the resident magistrate for Waikato, John Gorst, who had taken over Morgan's station for an 'industrial school' intended to produce 'loyal' Maori soldiers and police, was expelled by Kingite Maori. Morgan, whose spying had long been known and, surprisingly, tolerated, was expelled shortly after.
Morgan removed to Auckland, where he drew detailed maps and provided other strategic information for Lieutenant General Duncan Cameron's advance into Waikato in July 1863. He interviewed Maori prisoners, received reports from 'loyal' Maori about planned attacks on Auckland, and rode about in an alarmist manner warning outlying settlers.
By 1863 almost all CMS missionaries had come to agree with Morgan's interpretation of the King movement, and openly applauded Grey's invasion. Yet the CMS believed that Morgan's highly active and prominent role as informant was nevertheless unconscionable. He was offered money to leave the country with his family. He refused, and resigned from the CMS in October 1864. After his resignation he was appointed a chaplain to the British forces in Waikato. John Morgan died at Mangere, Auckland, on 8 June 1865.