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Credits: Five9.30 am Wednesday 21 November 2007

RESOURCE BOOKLET

Level 3 History, 200790656 Analyse and evaluate evidence

in historical sources

Refer to this booklet to answer the questions for History 90656.

Check that this booklet has pages 2–15 in the correct order and that none of these pages is blank.

YOU MAY KEEP THIS BOOKLET AT THE END OF THE EXAMINATION.

TOPIC ONE: ENGLAND 1558–1667SOURCE A

A C

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Illus

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26, p

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Life

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age

For copyright reasons, this resource cannot be reproduced here.

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SOURCE B

Letters relating to the trial and execution of Mary, Queen of Scots

Elizabeth I to Mary, Queen of Scots, October 1586

You have in various ways and manners attempted to take my life and to bring my kingdom to destruction by bloodshed. I have never proceeded so harshly against you, but have, on the contrary, protected and maintained you like myself. These treasons will be proved to you and all made manifest. Yet it is my will, that you answer the nobles and peers of the kingdom as if I were myself present. I therefore require, charge, and command that you make answer for I have been well informed of your arrogance. Act plainly without reserve, and you will sooner be able to obtain favour of me.

Elizabeth

Mary, Queen of Scots to her former brother-in-law, King Henry III of France, 8 February 1587

Royal brother, having by God’s will, for my sins I think, thrown myself into the power of the Queen my cousin, at whose hands I have suffered much for almost twenty years, I have finally been condemned to death by her and her Estates …

Tonight, after dinner, I have been advised of my sentence: I am to be executed like a criminal at eight in the morning. I have not had time to give you a full account of everything that has happened, but if you will listen to my doctor and my other unfortunate servants, you will learn the truth, and how, thanks be to God, I scorn death and vow that I meet it innocent of any crime, even if I were their subject. The Catholic faith and the assertion of my God-given right to the English crown are the two issues on which I am condemned, and yet I am not allowed to say that it is for the Catholic religion that I die, but for fear of interference with theirs. The proof of this is that they have taken away my chaplain, and although he is in the building, I have not been able to get permission for him to come and hear my confession and give me the Last Sacrament, while they have been most insistent that I receive the consolation and instruction of their minister, brought here for that purpose. The bearer of this letter and his companions, most of them your subjects, will testify to my conduct at my last hour …

Wednesday, at two in the morning.

Your most loving and most true sister Mary R

Adapted from http://englishhistory.net/tudor/primary.html

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SOURCE C

The Growth of the Nobility

Grants of Honours

Elizabeth I

1558–1603

(45 years)

James I

1603–1625

(22 years)

Charles I

1625–1640

(15 years)

KNIGHTHOODS 878 2 712 440

Annual Average 19 123 29

BARONETS – 204 92

(in 14 years) (in 15 years)

PEERS 18 65 21

In 1611 James created and sold the hereditary title of baronet (above knights in rank but below peers) in order to fill the royal purse. However, by 1614 the market was saturated and the price fell. In 1615, James began to sell peerage titles.

Adapted from M. A. R. Graves, King of Great Britain: James VI and I 1603–1625 (Auckland: Elizabethan Promotions, 2000), p 29.

George Villiers created Earl (1617), Marquess (1619),

and Duke of Buckingham (1623).

His brother Christopher, created

Earl of Angelsea (1623).Nine men were

ennobled for marrying Buckingham’s relatives.

His brother: John, created

Viscount Purbeck (1619).

Men were rewarded for services to Buckingham, eg Francis Bacon created

Viscount St Albans (1621).

Men made payments to Buckingham who procured titles from the king for them.

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SOURCE D

Comments on the passing of the Act of Uniformity, 1662

The act passed by no great majority: and by it all who did not conform to the liturgy by the twenty-fourth of August, St. Bartholomew’s day, in the year 1662, were deprived of all ecclesiastical benefices1, without leaving any discretional power with the King in the execution of it, and without making provision for the maintenance of those who should be so deprived: a severity neither practised by Queen Elizabeth in the enacting her liturgy, nor by Cromwell in ejecting the Royalists, in both which, a fifth part of the benefice was reserved for their subsistence! St. Bartholomew’s day was pitched on, that, if they were then deprived, they should lose the profits of the whole year, since the tithes are commonly due at Michaelmas2. The Presbyterians remembered what a St. Bartholomew’s had been held at Paris ninety years before, which was the day of that massacre, and did not stick to compare3 the one to the other. The book of Common Prayer with the new corrections, was that to which they were to subscribe … about two thousand of them fell under the parliamentary deprivation …

1 Benefices livings or income from the church2 Michaelmas Feast of St Michael the Archangel (29th September) traditionally a day in which rents and accounts had

to be settled3 did not stick to compare were quick to make the comparison

From Gilbert Burnet (1643–1715), History of His Own Time, quoted in John Wroughton, Documents and Debates: Seventeenth Century Britain (London: Macmillan Education, 1980).

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SOURCE E

An excerpt from a speech about William Laud in the 1640 Long Parliament

Mr Speaker, we are now fallen upon the great Man (William Laud), the Arch-Bishop of Canterbury; look upon him as he is in Highness, and he is the Sty of all Pestilential filth, that hath infested the State and Government of this Commonwealth. Look upon him in his dependencies, and he is the only Man, the only Man that hath raised and advanced all those, that together with himself, have been the Authors and Causers of all our Ruines, Miseries, and Calamities we now groan under …

Who is it, Mr Speaker, but he only, that hath advanced all our Popish Bishops? … These are the men that should have fed Christ’s Flock, but they are the Wolves that have devoured them …

Who is it, Mr Speaker, but this great Arch-Bishop of Canterbury, that hath sat at the Helm, to steer, and manage all the Projects that have been set on foot in this Kingdom … ? There is scarce any Grievance, or Complaint come before us in this place, wherein we do not find him intermentioned, and as it were twisted into it, like a busy, angry Wasp, his Sting is in the tail of every thing …

Mr Speaker, he hath been the great and Common Enemy of all Goodness, and Good men; and it is not safe that such a Viper1 should be near His Majesty’s Person, to distil his Poison into His Sacred Ears.

Speech by Harbottle Grimston in the House of Commons, 8 November 1640, in J. Rushworth, Historical Collections, vol. III, p 30.

1 Viper poisonous snake

From C. W. Daniels and J. Morrill, Charles I (Cambridge: Cambridge University Press, 1988), p 72.

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SOURCE F

The Saltonstall Family, Chipping Warden, Oxfordshire 1636

David Des Granges (Oil on canvas) Tate Gallery, London

This monumental portrait of Sir Richard Saltonstall and his family was commissioned for the Saltonstall family home.

Sir Richard stands left of centre and draws back the rich red curtain on the deathbed of his first wife. With his ungloved right hand he holds the hand of his eldest child, Richard. He in turn holds the arm of his younger sister, Ann.

The pale dead mother lies all in white, her eyes open, and her upturned hand reaching towards her children. (She died in 1630, and the children are shown at the age they were when their mother died.)

Sir Richard’s gaze draws the viewer to the right side of the picture where sits his second wife, Mary, who holds their infant son, Philip, on her lap (as they were in 1636 at the time of the painting).

At this time, depictions of living and dead family members together were not uncommon.

This painting is large (214 × 276 cm, or about 7 × 9 feet; plus frame). It is attributed to David Des Granges (1611–75), although it is his only known painting on this scale. (He was a portrait miniaturist.)

Adapted from http://www.kipar.org/period-galleries/paintings/1660/saltonstall_1660.jpg

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TOPIC TWO: NEW ZEALAND IN THE NINETEENTH CENTURY

SOURCE A

Auckland and New Zealand Company settlers by country of origin, 1840–1852

Jock Phillips. ‘History of immigration’, Te Ara – the Encyclopedia of New Zealand, http://www.teara.govt.nz/NewZealanders/NewZealandPeoples/HistoryOfImmigration/4/ENZ-Resources/Standard/4/en#breadcrumbtop

For copyright reasons, this resource cannot be reproduced here.

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SOURCE B1

A Wellington newspaper

No other man could have demolished a character and the remains of a colony, in so short a time as Captain FitzRoy has done. The prestige of a new Governor vanished in a fortnight. Philo-Maorieism1 or rather prostration at the feet of filthy savages was gazetted as the only road of preferment. A Maori Exemption Ordinance and a Maori Land Trust Ordinance quickly followed; folly could no farther go without declaring that the white men had been imported expressly to furnish Maori picnics …

Disappointment, vexation, ruin and despair have awaited a vast number of colonists subjected to his insane tyranny. Defeat, disaster and death in the most horrible forms have attended to his operations in war …

To be vain, haughty, rash and fickle, to be always and everywhere meddling and hardly ever rightly, were the lighter defects of his character. He was, moreover false, treacherous, unmanly, and we believe, from sheer incapacity, remorselessly cruel…

On Monday night the Governor’s effigy after being paraded through the Town, carried by three Maoris, was burnt in a large bonfire and other unequivocal demonstrations have been given of the joy the settlers feel in having been relieved from Captain FitzRoy’s rule. Every one appears to be satisfied that the worst is past and confidence and hope are rapidly reviving.

The New Zealand Spectator and Cook’s Straits Guardian, 11 October 1845, p 2.

1 Philo-Maorieism Love for Maori

http://www.paperspast.natlib.govt.nz

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An Auckland newspaper

Captain FitzRoy had altogether deprived himself of public confidence, both in the colony and at home; and, that more perhaps by his manner and personal bearing than by his measures. His recall was, therefore indispensable. Many of the attacks made upon his policy were obviously unjust; but … [Captain FitzRoy] seemed to proceed from whim, caprice, and contentiousness of spirit rather than from sound principles or enlarged or comprehensive views of his duty. So that while the injustice done him was occasionally repulsed in this journal, its readers will recollect more than one admission of the necessity of withdrawing him.

The withdrawal of Captain FitzRoy from the government of New Zealand, as above recommended, does not, in our opinion, satisfy the conditions on which the future prosperity of the colony can be assured. The modification of the [New Zealand] company’s direction and the recall of Colonel Wakefield, its principal agent are also indispensable …

Without [Colonel William Wakefield’s] recall any accommodation would, in the colony, have an appearance of a triumph of the Company … For if the company’s settlers have lost all confidence in Captain FitzRoy, the natives regard Colonel Wakefield with the reverse of friendly feeling … The natives are penetrated with the belief that Colonel Wakefield in his early land trafficking with them, very grossly deceived them …

Captain FitzRoy recalled, the Directors of the New Zealand Company modified, and Colonel Wakefield withdrawn, the obstacles to obstruct an accommodation ought indeed be few.

The New Zealander, 4 October 1845, p 1.

http://www.paperspast.natlib.govt.nz

SOURCE B2

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SOURCE C

Closer settlement – breaking up the great estates

The question of how best to own and use land dominated political debate in late nineteenth-century New Zealand … The debate intensified in the 1880s, particularly in the South Island. The land market collapsed; low prices discouraged sellers, and lack of credit, buyers. Concentration of ownership was also seen by many as an obstacle to closer settlement. In 1890, 422 families and companies, fewer than one percent of all landowners, controlled 64 percent of the freehold estate; in Canterbury, the most marked case, 91 individuals and families owned half the freehold land. Nor, despite unreliable weather, rabbits, low prices and high debts, were such individuals poor. Thomas Campbell of Otekaike made annual profits of over £30 000 in his best years. A reorganisation of land ownership and use would allow more people on the land – which was in itself believed to be morally and socially desirable – and end the depression …

Between 1892 and 1912, years of Liberal governments, 223 estates totalling 1.3 million acres were purchased by the Crown and 7 000 farmers and their families were settled on them.

T. Brooking, ‘Closer Settlement – Breaking up the great estates, 1890–1930’ in M. McKinnon (ed.), Bateman New Zealand Historical Atlas – Visualising New Zealand – Ko Papatuanuku e Takoto Nei (Auckland: David Bateman, 1997), plate 59.

For copyright reasons, this resource cannot be reproduced here.

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SOURCE D

A third kind of New Zealander

There is an urgent need for a knowledge base about Pākehā Māori. They are portrayed in the primary and secondary literature as unsavoury, promiscuous characters, overfond of alcohol and violence. Yet close scrutiny of the contemporary evidence reveals a unique class of men (and women) possessed of the knowledge, skills and courage necessary to live and prosper among a warrior society rent by intertribal gun warfare. Missionaries, temporary visitors and early settlers cast them as renegades, outcastes and outlanders while hiring them as guides, interpreters and bartering agents. Colonial governors and their officials considered them troublemakers and obstacles to progress but employed them as ships’ pilots, military scouts and mediators between the tribes and the government. This history is revisionist only in its attempt to demolish the entrenched colonial view of Pākehā Māori as a scattering of criminal degenerates whose influence on Māori was confined solely to demoralisation.

Pākehā Māori have always been an important but invisible facet of New Zealand life. Inhabiting the zone where Māori and Pākehā cultures merge, they continue to serve as intermediaries between the races. They have been neglected by anthropologists and historians interested in the study of acculturation and race relations. The existence of a third kind of New Zealander still has no place in the official vocabulary of biculturalism and the notion sits uncomfortably with government today as it did with Hobson and his officials in 1840 …

Māori and Pākehā continue to intermarry and their children are part of the pattern of interaction that commenced when the first European sailors fled their ships at Hauraki 200 years ago. The Pākehā Māori were important in shaping race relations in New Zealand and many thousands of New Zealanders, both Māori and Pākehā living today, are the descendents of these adventurous men and women.

T. Bentley, Pākehā Māori (Auckland: Penguin, 1999), pp 10–11.

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SOURCE E

Reverend Rutherford Waddell’s address to a public meeting on the sweating system

It is not supposed that the wise gentlemen who preside over the affairs of these [business] houses do not know what they are about. It is a pity they did not enlighten us, however, as to the reasons for their action. Not having done so and with only such facts as I knew before, I for one must charge them with being henceforth indirectly involved in the iniquities of a system which we all deplore, and which they themselves profess to abhor. (Applause) … I charge the warehousemen with not only stopping a reform, but with setting an example of selfishness and narrowness unworthy of their position … If it continues in our midst, I say these warehousemen will morally occupy a position almost, if not altogether, analogous to receiving stolen goods. (Applause) … And finally I charge the warehousemen with caring more for money than for men; more for gain than for the welfare of the human lives that help to procure this gain for them. (Applause) … But, ladies and gentlemen, has it come to this – that money is more to be considered than manhood and womanhood? – that for the sake of selling shirts at three-halfpence a dozen less than our neighbour, we will tolerate a system that reduces the makers of their goods to lead a life of galley slaves? What can anyone gain by this? … No; we do not gain. We are everyone ultimately losers. The greatest master of the human heart – He who knew what was in man better than all his critics put together – He once said, that a man is not profited if he gain the whole world and lose his own soul, or if he be the occasion of others losing their souls. And after 18 centuries of professed worship and service to this Man, has it come to this, that we are willing to permit in our midst a system that in this young, fair land threatens to reproduce here before very long those very evils that are eating the heart and soul out of the older countries? And shall we sit down here and allow it to suck the souls out of our women and girls? (Applause.)

“The Sweating System. Public Meeting.” Otago Daily Times, 8 June 1889, p 9.

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SOURCE F

The Power of God’s Word, 1856

[Josenhans, J]: Illustrations of missionary scenes; an offering to youth. Mayence [Munich], Joseph Scholz publisher, [1856]. 2 volumes. (PUBL-0151). Art Room Collection, Alexander Turnbull Library, Wellington, New Zealand.Reference PUBL-0151-2-013 (www.natlib.govt.nz)

For copyright reasons, this resource cannot be reproduced here.

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