The stirring times of Te Rauparaha (chief of the Ngatitoa)

Te Kauparaha.

THE STIRRING TIMES

OF

TE RAUPARAHA

(Chief of the Ngatitoa).

W. T. L. TRAVERS, F.L.S.

THE SACKING OF KAIAPOHIA.

BY THE

REV. J. W. STACK.

Christehureh, Wellington and Dunedin, N.Z. ;
Melbourne and London :

WHITCOMBE AND TOMBS LIMITED.

013273

INTRODUCTORY NOTE

Mr. Traver's chapters on Te Rauparaha were first published in
1872, when they were read before the Wellington Philosophical
Society.

Mr. Stack found considerable difficulty in fixing the exact dates
of the occurrences related in his history, owing to the Maoris
possessing no written record of them. If Tamaiharanui was carried
off in the brig Elizabeth in October or November, 1830, Te Rau-
paraha's first raid on Kaiapoi was probably made either towards the
close of 1828 or the beginning of 1829 ; and Kaiapoi was captured
in 1831, just four years before Hernpleman started his whaling
station at Pireka, on Banks Peninsula, and twenty years before the
arrival of the Canterbury Pilgrims in the first four ships.

For the plan of the site of the old pa he was indebted to Colonel
Lean. The plan shows that a considerable space in front of the
deep ditch, which crossed from side to side of the lagoon in front of
the pa, was at one time covered with houses. These buildings were
all burnt, and the fences removed by the Kaiapoi people themselves
as soon as they became aware that Te Rauparaha was coming to
attack them. The principal entrances to the pa were on the land
side, the Kaitangata gate being near the south-eastern angle of the
stockade, and the Hiakarere near the south-western ; the Huirapa
gate was on the western side. The illustration representing the
Old Kaiapoi Pa shows the south-western angle where Te Pehi was
killed, and the dwelling houses of some of the principal chiefs.

All who have travelled up and down the coast of New
Zealand, and experienced a tossing in the stormy straits of Raukawa
(Cook), will admit that the Maoris must have been very plucky and
skilful navigators to be able to traverse such stormy waters with
safety, and to accomplish such long voyages as they did in their
canoes. Part of Te Rauparaha's fleet is shown on page 215 in the
illustration approaching the landing place. The man standing up
with a taiaha in his hand is chanting a boat song, to which the
paddles beat time. The peculiar appearance of the sails of the

INTRODUCTORY NOTE.

canoes still in the offing, suggests the idea that they are upside
down, but only to those who have not resided long enough in this
country to know that it is a very common occurrence to find
things topsy-turvy in New Zealand.

The pattern of tattooing on Te Pehi's face, affords a good
specimen of the art, and shows to what perfection it had attained.
It is astonishing to think that such an elaborate design could be
marked upon a living human face by such a painful process as the
native artist adopted, without making a mistake of any kind ; and
though the work was done at different times, the symmetry and
uniformity was preserved with great exactness. The artist first
drew the pattern with charcoal on the face of the person to be
tattooed, who placed his head on the operator's lap or on the ground
for the purpose ; and if it was approved of, he proceeded to tap the
point of a bone needle — which had been previously dipped in ink
made of a particular kind of charcoal — sufficiently far into the skin
to secure an indelible mark being made ; the punctures were
placed close together, and as the skin began to swell, the difficulty
of avoiding a mistake must have been very great. It was generally
necessary to submit to several sittings before the tattooing of the
face was completed. But brave dandies were not content to have their
faces only marked, but had similar patterns on a larger scale drawn
on their chests and thighs. It must be admitted that a man with
such a pattern drawn on his face as Te Pehi had was entitled to
assume the role of a critic on tattooing, and that he was probably
quite correct in his contemptuous remarks about the markings on
Mr. Moimoi's face, to which reference is made on page 195.

Mr. Stack purposely retained the name Kaiapoi for the old pa, as
it was the commonly-adopted abbreviation for Kaiapohia in use
amongst the Maoris, and it will help to connect the modern English
town with the old Maori town of the same name. The longer
name, Kaiapohia, was used in all formal speeches and in poetical
compositions ; and it is to be hoped that one result of giving it
greater publicity amongst Europeans in the accompanying narrative,
will be to induce residents in the Kaiapoi district to call themselves
Kaiapohians in future, instead of applying to themselves the
unmusical name by which they have hitherto been designated.

Readers who know nothing of Maori are reminded that the
vowels have the same sound as in Italian, and that as the words
are spelt phonetically every syllable should be pronounced.

CONTENTS.

THE STIRRING TIMES OF TE EAUPARAHA.

CHAP. PAGE.

I. Habits and Customs of the Maoris ... ... 9

II. Depopulation ... ... ... ... ... 32

III. Childhood and Early Manhood ... ... ... 58

IV. The Migration from Kawhia ... ... ... 80

V. The Occupation of Kapiti ... ... ... 105

VI. The Struggle with the Ngaitahu ... ... ... 129

VII. The Last Phase... ... ... ... ... 148

THE SACKING OF KAIAPOHIA.

I. Kaiapoi of To-day ... ... ... ... 169

II. The Kaiapoi Pa ... ... ... ... 178

III. Te Rauparaha's First Visit to Kaiapoi ... ... 191

IV. The Raid on Akaroa — Life at Kaiapoi ... ... 199

V. The Siege of Kaiapoi ... ... ... ... 212

VI. Onawe — Return to Kapiti ... ... ... 232

VII. Retaliation— Peace 239

LIST OF ILLUSTEATIONS.

TE EAUPARAHA.

PAGE.

Te Bauparaha — Frontispiece

The Moa ... ... ... 13

Maori Implements ... 19
Early Settlement in Port

Nicholson ... ... 25

A Maori War Expedition ... 29

War Canoe ... ... 31

Captain Cook ... ... 35

Ship's Cove, Queen Char-
lotte Sound ... ... 37

New Zealand Flax ... 39
A Fortified Village, Poverty

Bay 43

Source of the Waikato

River ... ... ... 47

Bust of Hongi ... ... 49

Dusky Sound ... ... 51

Te Whero Whero .. ... 55

The Mokau River... ... 59

The Coming of the Maoris 61

Landing of Marsden ... 69

PAGE.

Tamati Waka Nene ... 73

Bay of Islands, 1844 ... 83

Te Whero Whero's Pa ... 87

Te Rangihaeata ... ... 91

New Plymouth in 1843 ... 99
Mouth of the Wanganui

River ... ... ... 101

War Dance ... ... 107

Tongariro from Lake

Taupo ... ... ... Ill

Maori Swings ... ... 115

The Kaikoura Mountains... 123

TePehi ... ... ... 125

Tattooing on Te Pehi's

Face ... ... ... 127

Decorated Head of Te Rau-

paraha's War Canoe ... 131

Taiaroa ... ... ... 144

Porirua Bay ... ... 163

Interior of the Church at

Otaki 165

THE SACKING OF KAIAPOHIA.

The Kaiapoi Woollen

Factory ... ... ... 172

Old Kaiapoi ... ... 181

Cabbage Tree ... ... 183

Te Rauparaha's Fleet ap-
proaching Kaiapoi ... 215
The Kaiapoi Pa ... ... 221

The Kaiapoi Monument ... 243

THE STIRRING TIMES

OF

TE RAUPARAHA.

CHAPTEE I.

HABITS AND CUSTOMS OF THE MAOEIS.

The position occupied by the great chief Te Eauparaha
in connection with the establishment and earlier progress
of the New Zealand Company's settlements in Cook
Straits, would alone justify us in recording all that can
be learnt of the career of this remarkable man ; but
when, in addition to the interest which his personal
history possesses for us in this respect, we find that he
took a very important part in the events that occurred in
these Islands between the years 1818 and 1840 — leading as
they did to an immense destruction of life amongst the
then existing population, and to profound changes in the
habits and character of the survivors — it becomes im-
portant, for the purposes of the future historian of the
Colony, that we should preserve the most authentic

10 THE STIKEING TIMES OF TE RAUPARAHA

accounts of his career, as well as of that of the other
great chiefs who occupied, during the period in question,
positions of power and influence amongst the leading
New Zealand tribes.

As with Hongi, Te Waharoa, and Te Whero Whero in
the North, so Te Rauparaha in the South carried on,
during the interval referred to, wars of the most ruthless
and devastating character, undertaken partly for purposes
of conquest, and partly for the gratification of that innate
ferocity for which the New Zealanders have long been
remarked. His own immediate tribe, the Ngatitoa,
though insignificant in point of numbers, when compared
with most of the leading tribes of the North Island, had
long been celebrated for their prowess as warriors ; and
the reliance they placed upon the sagacity and valour
of their chief added to the prestige of frequent vic-
tories, and, above all, to the confidence inspired by the
possession of new and powerful weapons, unknown in
most cases, to their earlier opponents, led them un-
hesitatingly to engage in enterprises, the difficulties and
dangers of which might otherwise well have deterred
even bolder men.

Nor was the special confidence inspired by the
possession of firearms at all surprising, when we re-
member the extraordinary results which have recently
been brought about, even amongst European nations, by
mere improvements in the construction of the weapons
used in warfare. In the case of Austria for example,
the power of one of the greatest military nations of the
world was almost annihilated, and has certainly been
permanently reduced, in consequence of the possession,
by their recent adversaries, of weapons of somewhat
greater precision than their own. We cannot, therefore,

THE STIRRING TIMES OF TE RAUPARAHA 11

wonder at the results which would be produced upon
even the most warlike savage people, where the arms on
the one side were muskets, and on the other mere clubs
and wooden spears and more especially where those who
used the latter had had no previous knowledge of the
destructive power of the more deadly weapons brought
against them. My narrative will, indeed, often recall
the graphic language of De Foe when describing the
effect produced by the guns of Eobinson Crusoe and
Friday upon the savages engaged in butchering their
prisoners : They were, you may be sure," he says, " in
a dreadful consternation, and all of them who were not
hurt jumped upon their feet, but did not immediately
know which way to run or which way to look, for they
knew not from whence their destruction came."

We shall find, in effect, that this was the principal
reason why the wars carried on by Te Eauparaha were,
notwithstanding the smallness of his own forces, quite
as disastrous to the numerous tribes which occupied the
scenes of his exploits, as those which were waged against
their own neighbours by the more powerful chieftains in
the northern parts of the country, and that Te Eauparaha
contributed as largely as most of the former to the
enormous destruction of life which took place during the
two-and-twenty years referred to.

But before entering upon the immediate subject of
this memoir, I have thought it desirable to compile a
short account, showing : the habits and character of the
New Zealands ; their laws in relation to the acquisition
and ownership of land; their customs in war; the
general condition of the tribes before the introduction
of firearms, and the effects which that circumstance in
their history produced upon them. I have thought it

12 THE STIRRING TIMES OF TE RAUPARAHA

would be satisfactory to my readers that I should adopt
this course, not merely as a matter of speculative
interest, but because some knowledge upon these subjects
will really be found necessary to a full appreciation of
the events I propose to relate, and of the characters of
the chief actors in those events.

I propose in the present chapter to inquire, shortly,
into the habits and customs of the New Zealanders in
especial relation to the ownership of land, and to war,
and then to offer some observations regarding their
social and individual characteristics ; and I may at once
say that in compiling the following notice of these
matters I have availed myself largely of White's
" Lectures on Maori Customs and Superstititions," and
of Colenso's "Essay on the Maori Eaces," which, though
by no means exhaustive, are sufficient to enable those
who have had any opportunities of personal observation,
and who may, therefore, read them by the light of locally
acquired knowledge, to obtain reasonably clear ideas upon
these points.

It would appear from the facts collected by these and
other writers, and from traditions of the New Zealanders
themselves, that from the very earliest times they clearly
understood the value of the possession of land. This
was, of course, naturally to be expected in a people
dependent upon the cultivation of the soil for a
considerable proportion of their ordinary means of sub-
sistence, for although New Zealand, as a rule, is a fertile
country, and possesses a mild climate, and is almost
everywhere covered with a dense vegetation, its natural
vegetable productions, suitable for the proper sustenance
of man, are extremely limited ; and the Natives would
often have suffered from want if they had been wholly

13

dependent for their supplies of food upon the indigenous
vegetation, and upon the uncertain results of their rat-
chases and their fisheries. No doubt, whilst the Moa
still abounded in various parts of both Islands, it afforded
them a better class of animal food than any other they
possessed before the introduction of the pig; but we have
no positive information as to the date at which this

source of supply
failed them, nor do
I think the materials
for the determin-
ation of this ques-
tion are at all likely
to lead to any
certain results upon
the point. There
can be no doubt,
indeed, that long
before the time of
Cook, the most valu-
able articles of food
used by the Maoris
were not indigenous,
as, for example, the
Kumara (Convol-
vulus chrysorhizus],
the Taro (Caladium esculentum) , and the gourd-like Hue,
in the growth of each of which a special and most careful
mode of treatment was necessary. We find, accordingly,
that a very large part of the time of the people of all
classes was taken up in these cultivations, as well as in
the preparation of such indigenous substances as were at
all suitable for food ; for, independently of the immediate

The Moa.

14 THE STIRRING TIMES OF TE RAUPARAHA

family wants, the hospitalities of the tribes — to which all
the members must necessarily contribute, especially on
solemn occasions — led to the expenditure of large stores
of provisions. As I have before observed, it was natural
that a people whose ordinary wants necessitated, the
cultivation of the soil to any large extent, should attach
great value to the possession of land ; and we find, in
effect, that every tribe claimed its own special domain,
and preserved the most accurate knowledge of the extent
and limit of its territorial rights.

" There is no point," says White, "on which a New
Zealander's indignation can be more effectually roused
than by disputing his title to land. This love for his
land is not, as many would suppose, the love of a child
for his toys ; the title of a New Zealander to his land is
connected with many and powerful associations in his
mind. He is not, of course, what we call a civilized
man ; but in dealing with him we deal with a man of
powerful intellect, whose mind can think and reason as
logically on any subject with which he is acquainted, as
his more favoured European brethren, and whose love for
the homes of his fathers is associated with the deeds of
their bravery, with the feats of his boyhood, and the
long rest of his ancestors for generations.

" The New Zealander is not accustomed to law, and
parchment, or to wills and bequests in gaining knowledge
of or receiving a title to the lands of his fathers; nor
would he quietly allow any stranger to teach him what
lands were his, or what lands were not ; what were the
names of the boundaries, the creeks, mountains, and
rivers in his own district. The thousand names within
the limits of his hereditary lands were his daily lesson
from childhood. The son of a chief invariably attended

THE STIRRING TIMES OF TE RAUPARAHA 15

his father, or his grandfather, in all his fishing, trapping,
or spearing excursions ; and it was in these that he
learnt, by ocular demonstration, the exact boundaries of
his lands, and especially heard their various names.

" It was a custom with the Maoris in ancient times to
eat the rat — a rat indigenous to this country, and caught
in traps set on the tops of the mountain ranges. This
was a source of part of their daily food, and it was
therefore, with them, a point of great importance to
occupy every available portion of their lands with these
traps ; and as most of the tribal boundaries are along the
range of the highest hills, or mountains, and as these
were the common resort of the rat, every New Zealand
chief soon naturally became acquainted with the exact
boundary of his land claims. He did not, however, limit
these claims to the dry land — they extended to the shell-
fish, and even out to sea, where he could fish for cod or
shark, or throw his net for mackerel ; nor did he go
inadvertently to these places, and trust to chance for
finding his fishing grounds — he had land marks, and
each fishing-ground and land-mark had its own peculiar
name ; these to him were more than household words ;
his fathers had fished there, and he himself and his tribe
alone knew these names and land-marks. Where a
creek was the dividing boundary of his lands, this was
occupied by eel-dams. These dams were not of wicker-
work, that might be carried away by a flood — labour
and art were bestowed upon their construction, so that
generations might pass, all of whom in turn might put
their ell-basket down by the carved and red-ochred
totara post which their great-grandfather had placed
there. When the dividing boundary between two tribes
ran along a valley, landmarks were put up ; these

16 THE STIRRING TIMES OF TE RAUPARAHA

consisted generally of a pile of stones or a hole dug in
the ground, to which a name was given significant of the
cause which gave rise to such boundary being agreed to ;
such, for instance, as Te Taupaki — the name given to the
dividing boundary on the West Coast between the
Ngatiwhatua and Tainui tribes — which means the year
of peace, or the peaceful way in which a dispute is
adjusted. This boundary had its origin from a chief of
the Ngatiwhatua called Poutapuaka, going from Kaipara
to take possession of land with his paraoa, or bone spear.
His intention was to go along the coast as far as the
quantity of food which he carried would enable him to
travel, and return from the point at which his food was
expended ; he had succeeded in taking possession of the
whole of the line of sandy coast called Eangatira, and
on arriving at the top of the hill, now known as Te
Taupaki, he met the Tainui chief Haowhenua. They
both halted, sticking their spears in the ground, and
enquiring of each other the object of their being there.
They found that they were both on the same errand, and
at once agreed that this meeting point should be the
boundary dividing the lands of the tribes whereof each
was the representative. The Ngatiwhatua chief at once
dug a hole with his bone spear, and the boundary so
established has remained to this day.

"I may state," adds White, "without fear of con-
tradiction, that there is not one inch of land in the New
Zealand Islands which is not claimed by the Maoris, and
I may also state that there is not a hill or valley, stream,
river, or forest, which has not a name — the index of
some point of the Maori history. As has been stated
above, the New Zealander knows with as much certainty
the exact boundary of his own land, as we could do from

17

the distances and bearings given by a surveyor. But
these boundaries are liable to be altered at times ; for
instance, when lands are taken by a conquering tribe, or
are given by a chief for assistance rendered to him by
another tribe in time of war, or when land given to the
female branch of a family again becomes, after a certain
time, the property of the male branch of the family. In
certain cases, also, lands are ceded by a tribe for a
specific purpose, with certain restrictions, and a tenure
conditional on certain terms being complied with."

Colenso, in his " Essay on the Maori Eaces," tells us
that their views of property were, in the main, both
simple and just, and in some respects (even including
those most abnormal) wonderfully accorded with what
once obtained in England. Amongst them, property
was usually divided into two classes, namely, peculiar
and common. Every man,, for example, had a right to
his own, as against every one else, although this right
was often overcome by might. A man of middle, or low
rank, caught, perhaps, some fine fish, or was very lucky
in snaring birds — such were undoubtedly his own ; but
if his superior, or elder chief, wished or asked for them,
he dared not refuse, even if he would. At the same
time, such a gift, if gift it might be termed, was (accord-
ing to custom) sure to be repaid with interest, hence it
was readily yielded. The whole of a man's movable
property was also his own ; it included his house and
fences as well as all his smaller goods. All that a
freeman made or caught, or obtained, or raised by agri-
culture, were his own ; although his house, created by
himself, was his own, yet if not on his own land (rarely
the case) he could not hold it against the owner of that
spot, unless such use had been openly allowed to him by

18 THE STIRRING TIMES OF TE RAUPARAHA

the owner before all (i te aroaro o te tokomaha). So a
plantation planted by himself, if not on his own land
•(also a rare thing), he would have to leave after taking
his crops, on being ordered to do so ; but not so if he
had originally, and with permission, felled the forest, or
reclaimed that land from the wild ; in which case, he
would retain it for life, or as long as he pleased, and very
likely his descendants after him, To land, a man ac-
quired a peculiar right in many ways : —

1. Definite — -(a) By having been born on it, or, in
their expressive language, " where his navel-string was
cut," as his first blood (ever sacred in their eyes) had
been shed there. (b) By having had his secundines
buried there (this, however was much more partial).

(c) By a public invitation from the owner to dwell on it.

(d) By having first cultivated it by permission, (e) By
having had his blood shed upon it. (/) By having had
the body or bones of his deceased father or mother, or
uterine brother or sister, deposited or rested on it.
(g) By having had a near relative killed or roasted on it.
(h) By having been bitterly cursed in connection with
that piece of land, e.g. — this oven is for thy body, or
head ; on that tree thy liver shall be fixed to rot ; thy
skull shall hold the cooked birds, or berries of this wood.
(i) Or by the people of the district using for any pur-
pose a shed which had been temporarily put up there,
and used by a chief in travelling.

2. Indefinite — (a) By having been invited to come
there by the chief with a party to dwell (lit., having had
their canoe in passing called to the shore), (b) Through
his wife by marriage ; but such would be only a quasi
life-interest to him, i.e., during her life and the infancy
of the children, as, in case of children, they would take

THE STIRRING TIMES OF TE RAUPARAHA

19

all their mother's right. (c) By having assisted in
conquering it. (d) by having aided with food, a canoe,

p, ...„ a spear, etc.,

an armed
party who
subseque n 1 1 y
became con-
querors of it.
All these
equally ap-
plied, though
he should be-
long to a
different tribe
or sub-tribe.

3. Beyond
all these, how-
ever, was the
right by gift
or transfer,
and by inher-
itance, which
not unfre-
quently, was
peculiar and
private. This
(which has of
late years been
much con-
tested, and too
often, it is
feared, by ignorant and interested men, or by those who
have too readily believed what the talkative younger New

Maori Implements.

1. Flaking punch ; 2. Saw; 3. Knife; 4. Cutting

tool; 5. Hammer; 6. Boring tool; 7. Adze;

8. Spear scraper ; 9. Chisel ; 10. Adze sharpener ;

11. Spear polisher.

20 THE STIEEING TIMES OF TE EAUPAEAHA

Zealanders now say), may clearly be proved beyond all
doubt : — (l) By the acts of their several ancestors
(great-grandfathers) to their children, from whom the
present sub-tribes derive their sub-tribal names, and
claim their boundaries ; such ancestors divided and gave
those lands simply to each individual of their family,
which division and alienation, however unfairly made,
has never been contested. (2) By their ancient transfers
(gifts or sales) of land made by individuals of one tribe
to individuals of another, as related by themselves, from
which gift or alienation, in many instances, they deduce
their present claims. (3) By their earliest (untampered)
sales and transfers of land to Missionaries and to others»
which were not unfrequently done by one native (as was
notably the case in the first alienation of land by deed
to Marsden, at the Bay of Islands, in 1815). Although
the foreign transferees (not knowing the native custom)
often wished others, being co-proprietors, to sign the
document of transfer ; and this by-the-by, came to be
looked upon as the New Zealand custom ; whence came
the modern belief that all must unite in a sale ; and
thence it followed that one could not sell his own land !
But such is not of New Zealand origin.

It will be observed, that there is some difference of
opinion between the two writers from whom I have
quoted, as to the existence of definite individual rights of
property in land, as distinguished from tribal, or
common, or indefinite rights ; but as this is a point
which little concerns the purpose of my narrative, I
shall do no more than refer to it here. The extracts
above given, at all events sufficiently show that the
Maoris always attached the greatest value to the
ownership of the soil, and took the utmost care to

THE STIREING TIMES OF TE RAUPABAHA 21

preserve an accurate knowledge of the boundaries of the
tribal estate.

The very value, however, attached to the possession of
land naturally led to aggression and to the use of various
other means of acquiring title to it ; and not only in
many of their traditions, but also in all other accounts of
the habits of the race, we find mention of wars under-
taken for purposes of conquest, and of marriage alli-
ances being contracted, and other devices resorted to,
for the purpose of peacefully securing additions to the
tribal territory. Upon the first of these points, White
tells us that a tribe, in going to war, had one or more of
three objects in view : — 1. To take revenge for some real
or supposed injury. 2. To obtain as many slaves as
possible. 3. To extend its territory. " A tribe," he
says, ' seldom .became extinct in consequence of war,
but when this resulted, the conquering tribe took all
their lands, and from the slaves taken in war the
conquerors learnt the boundaries of the land thus taken.
But, if a portion of the tribe escaped, their claim held
good to as great an extent of land as they had the
courage to occupy. If, however, they could manage to
keep within their own tribal boundary, and elude their
enemy, their right to the whole of the land held good.
Hence the meaning of a sentence so often used by old
chiefs in their land disputes : / ko tonu taku ahi i runga
i taku whenua (my fire has been kept burning on my
land) ; meaning that other tribes in war had never been
able to drive them entirely off their ancestral claims.

" The right to lands taken by conquest rests solely on
the conquering party actually occupying the taken dis-
trict, to the utter exclusion of its original owners or
other tribes ; thus, in the war of the celebrated Hongi,

22 THE STIRRING TIMES OF TE RAUPARAHA

he drove all the tribes out of the Auckland district into-
Waikato, and even as far as Taranaki ; but though the
whole district thereby became his, yet, as he did not
occupy it, the conquered tribes, on his return to the
North, came back to their own lands ; and we found
them in occupation when Auckland was established as
an English settlement.

Again, in the case of a tribe which had been con-
quered and had become extinct, with the exception of
those that had been made slaves by the conquering
party, these slaves could, by purchase, recover the
ownership of their tribal rights to land, or they could be
liberated and return to their own lands on a promise of
allegiance to the conquerors, i-endering them any assist-
ance, if required, in times of war, and supplying them,
for the first few years after their return, with a certain
amount of rats, fish, and fern-root ; and eventually, on
presenting the conquerors with a greenstone battleaxe
(the mere pounamu), they were again allowed to be called
a tribe, and claim the land of their fathers as though
they had never been conquered.

" The claims in connection with lands given to a tribe
for assistance rendered in war are more complicated
than any other. Although the land was given to the
leader of the tribe rendering such assistance, it did not
thereby become vested in that individual leader, inas-
much as the assisting tribe were seldom alone, but had
brought their allies, and, if these allies had lost any of
their chiefs in battle, each relative of the deceased chiefs
had a claim in the land thus given ; and each relative of
any chief who had been killed, of the tribe to whose
leader the land was given, had also a claim. But the
complication of land claims does not end even here. It

THE STIRRING TIMES OF TK RAUPARAHA 23

was necessary that the land given should be occupied so
that possession of it be retained, and as the assisted and
assisting tribes became related by intermarriage, the
tribal lands of the assisted tribe were claimed by the
issue of these marriages, according to the laws relating to
the ownership of land as affected by the marriage tie, so
that after a few generations their respective claims not
unfrequently became the cause of another war.

" An instance of this happened about four generations
ago. One of the northern tribes rendered assistance in
time of war to a southern tribe, now residing not far
from Auckland, and a portion of land was given to the
northern tribe ; shortly afterwards the daughter of the
southern chief was taken in marriage by one of the
chiefs of the northern tribe ; the two sisters of this
woman were married to chiefs of the southern tribe, and
thereupon their children's claims held good ; but when
the time came for the offspring of the sister, who had
married the northern chief, to give up their land, the
colonization of New Zealand had commenced, and land
became a marketable commodity. This offspring re-
tained their claims against all right and argument, and
to this day their is a rankling feeling between the tribes
concerned ; and if, in this disputed land, incautious
dealing by Europeans takes place, it would probably
result in a Maori war.

" The war in the Bay of Plenty which has been
continued until very lately between certain chiefs, also
originated in a like cause ; the contending parties were
all of one tribe, and sprung from one ancestor, but, by
intermarriage, some have a more direct claim than
others. The descendants, who, by intermarriage, are
related to other tribes, have made an equal claim to the

24

land over which they have but a partial claim, and
resistance to this was the cause of the war. Disputes of
this kind were not easily unravelled. I believe that
were it possible to teach the Maoris the English
language, and then bring them into some Court, allowing
each contending party to plead his cause in such a
dispute as I have mentioned, not according to English
law, but according to Maori custom, both sides would,
according to native genealogy and laws, make out their
respective cases so clearly that it would take a judge and
jury, possessed of more than human attainments, to
decide the ownership of the land.

" While speaking about lands claimed by conquest, I
will give a few instances of land claimed by the offspring
of those male or female chiefs who have been made
slaves in war. It would not generally be supposed that
lands disposed of at the southern end of this Island
would affect any native at the northern end of it, yet
such is the case. A chieftainess who was taken slave
from the south by the Ngapuhi and other northern
tribes, became the wife of a Ngapuhi chief ; her claim
stood in the way of completing the sale of the land, and
it was not until the consent of her son by the Ngapuhi
chief was gained, that the land could be disposed of by
the natives residing on it, and to him, in due course of
time, a portion of the payment was transmitted.

" Again, a chief who was taken slave from the Bay of
Plenty by the northern tribes, having taken a northern
woman to wife, and having a family, his relatives from
the Bay of Plenty made presents to the chiefs by whom
he was taken, and procured his return home ; but he
was obliged, according to Maori laws of title to land, to
leave his wife and daughters with the Ngapuhi people,

THE STIRRING TIMES OF TE RAUPARAHA

25

26 THE STIRRING TIMES OF TE RAUPARAHA

for if he had taken them with him, they would have lost
their claim to land at Ngapuhi, and would not be allowed
any claim to land in the Bay of Plenty ; while his son,
whom he took back with him, now claims, by right of
his grandfather, an equal right to the lands of the Bay of
Plenty tribe.

" Again one of the northern chiefs having taken to
wife a woman whom he had made slave from Taranaki,
and having a son by her, this son returned to the tribe of
his mother and claimed as his right, derived from his
grandfather, a share in their land, which was not
disputed, because, as I have before stated, the great-
grandchild in the female line has a claim to land. I
remember another instance of this : a certain block of
land was sold by a tribe near Auckland, and when the
purchase money was portioned out amongst the claim-
ants, a northern chief rose up and rehearsed hi&
genealogy, by which he proved that he was the great-
grandchild (in the female line) of one of the claimants of
the block sold. He thereupon, as a matter of course
received a part of the purchase money. He was a
northern chief, and had only been known to the settlers
by name."

In addition to the above points, which more especially
affect the events of my narrative, White gives us details
of other modes of acquiring title to land, with illustrative
cases of the most interesting kind ; but there is one
custom which he does not refer to, and which was
mentioned to me by Wi Tako Ngatata, namely, that in
some cases a conquered tribe, absolutely driven from its
lands, was formally restored to possession by the
conquerors. He stated, as an instance, that this was
done in the Wairarapa, after the Ngatikahungunu had

THE STIRRING TIMES OF TE RAUPARAHA 27

been forced to the northward by the Ngatiawa, under
E Puni and himself, in revenge for some isolated acts of
violence perpetrated upon members of their own tribe.
He informed me that this proceeding was always a highly
formal and ceremonious one, and was carried out, in the
instance in question, in consequence of many inter-r
marriages having taken place between the two tribes
since the settlement of the Ngatiawa near Port Nichol-
son, and of the absence of any desire on the part of the
latter to push their vengeance to extremity.

It would lead me too far, were I to enter more at
length upon the points above referred to, and I will now
proceed shortly to notice some of the leading features in
the character and habits of the natives in other respects.
There can be little doubt that, both in intellectual and
physical capacity, the Maori occupies a high position
amongst savage people ; but I cannot agree with White
when he says, " that in dealing with him, we deal with
a man of powerful intellect." I admit that he possesses
much intelligence, and a quick perception, but he is
wanting in one of the chiefest characteristics of the
civilized man — a characteristic acquired only by a long
course of national education — namely, the power of fore-
seeing the result of these special classes of actions to
which his contact with Europeans gives the greatest
importance. It is not, however, altogether in this
respect that I propose to view his character, for the
principal events in my narrative took place before the
colonization of the Islands ; and their want of foresight
when dealing with the agents of the New Zealand
Company would not have produced effects injurious to
them, but for the occurrence of events which have taken
place since the death of Te Ruaparaha.

28 THE STIRRING TIMES OF TE RAUPARAHA

" Their ordinary course of life," says Maning, speak-
ing of the natives, " when not engaged in warfare, was
regular, and not necessarily unhealthy ; their labour,
though constant in one shape or other, and compelled by
necessity, was not too heavy. In the morning, but not
early, they descended from the hill pa to the cultivations
in the low grounds ; they went in a body, armed like
men going to battle, the spear or club in one hand, and
the agricultural instrument in the other. The women
followed. Long before night (it was counted unlucky to
work till dark) they returned to the hill in a reversed
order ; the women, slaves, and lads, bearing fuel and
water for the night, in front ; these also bore, probably,
heavy loads of kumara or other provisions.

In the time of year when the crops, being planted and
growing, did not call for their attention, the whole tribe
would remove to some fortified hill, at the side of some
river, or on the coast, where they would pass months in
fishing and making nets, clubs, spears, and implements
of various descriptions ; the women, in all spare times,
making mats for clothing, or baskets to carry the crop of
kumara in, when fit to dig. There was very little idle-
ness, and to be called ' lazy ' was a great reproach.

It is to be observed, that for several months the crops
•could be left unguarded with perfect safety, for the
Maori, as a general rule, never destroyed growing crops,
or attacked their owners in a regular manner until the
«rops were nearly at full perfection, so that they might
afford subsistence to the invaders ; and, consequently,
the end of the summer all over the country was a time
of universal preparation for battle, either offensive or
•defensive, the crops being then near maturity."

30 THE STIRRING TIMES OF TE RAUPABAHA

This picture exhibits a very unhappy condition of
existence, for it is manifest that no race, in such a
position, could ever rise further in the scale of civili-
zation (paradoxical as the language may appear) than
was sufficient to improve their knowledge of the art of
war. But, notwithstanding this unsatisfactory condition
of the tribes, the people appear, in their social and
domestic relations, to have been, generally speaking,
good natured and hospitable, though being little, if at all,
fettered by conscientious motives or restraints, they
were at all times easily roused to acts of violence and
cruelty. With them, moreover, revenge was a most
persistent feeling, and the duty of ministering to it was
considered of sacred obligation.

Their love of war was universal and intense, and in its
prosecution they were as reckless of the consequences to
themselves as they were of the results to their foes.
"Nothing," says Mr. Maning, "was considered so
valuable or respectable as strength and courage; and to
acquire property by war and plunder was more honour-
able, and also more desirable, than by labour." Their
cruelty to their prisoners was frightful. Cannibalism
was considered glorious, and this habit led not only to
the most dreadful atrocities, but also to a 'degree of
callousness, in regard to the sufferings inflicted upon
others, which appears to be utterly incompatible with,
and renders singularly remarkable, the kindliness of
feeling which they constantly exhibited in their domestic
relations. It is clear, however, that whatever good
qualities the Maori possessed in his quiet and social
moments were utterly lost when he was acting under the
impulse of passion. Colenso, in describing their charac-
ter, particularly alludes to their love for children, and

THE STIRRING TIMES OF TE RAUPARAHA

31

remarks that " nothing more clearly shows the truth of
the old adage, ' the best corrupted is the very worst,'
than that a party of New Zealanders should be so carried
away by the diabolical frenzy of the moment as wholly
to forget their strongly and highly characteristic natural
feelings, and kill, roast, and eat little children." I need
not, however, dwell any further on the subjects specially
treated in this chapter, for their habits and customs
must necessarily come, more or less, under further
consideration throughout the course of my narrative.

War Canoe.

32 THE STIRRING TIMES OF TE RAUPARAHA

CHAPTEE II.

DEPOPULATION.

Before noticing the condition of the New Zealand
tribes during the twenty years immediately preceding
the systematic colonization of the islands, I think it
necessary to call attention to the accounts we have
received, both from early voyagers and from late writers
of authority, as to the extent of the native population,
and their habits of life, previously to the introduction of
fire-arms; and I do this chiefly for the purpose of
showing, that notwithstanding the savage character of
the former wars of the New Zealanders, the effects
which those wars produced upon their numbers were as
naught compared with the destruction of life, both direct
and indirect, which followed upon the use of the more
deadly weapon of the civilized man.

The earliest notice we have of the present race, occurs
in the history of the voyage of Abel Tasman to the
South Seas, in the seventeenth century, from which we
learn that, in December, 1642, he discovered a high
mountainous country, which he named Staaten Landt, or
Land of the States, but which is now called New
Zealand.* A day or two afterwards, he anchored in the

* Tasman called the country Staaten Landt in honour of the States-
General of the United Provinces, and because he thought it might prove
to be continuous with Staaten Landt to the east of Tierra del Fuego.
When in 1643, Staaten Landt was found to be an island, the States-
General changed the name of the territory discovered by Tasman to
Nova Zeelanda, naming it after Zeeland, a province in the south-west of
Holland.

THE STIRRING TIMES OP TE RAUPARAHA 33

beautiful bay at the north-western extremity of the
Nelson Province, formerly named Massacre, or Murderers
Bay, on account of the murder to which I am about to
refer, but which is now known, on the maps of the
Nelson Province, as Golden Bay.

He says that he there found abundance of inhabitants,
whom he describes as very large made people, of a
colour between brown and yellow, with hoarse voices,
and with hair long, and almost as thick as that of the
Japanese, combed up and fixed on the top of their heads
with a quill or some such thing, that was thickest in the
middle, in the very same manner the Japanese fastened
their hair behind their heads. Some of them covered
the middle of their bodies with a kind of mat, and others
with what Tasman took to be a sort of woollen cloth ;
but their upper and lower parts were altogether naked.

Tasman remained in the bay for several days, and on the
19th of December the savages, who had previously been
shy of close intercourse, grew bolder and more familiar,
insomuch that they at last ventured on board the
" Heemskirk " (one of his ships) to trade. As soon as
he observed this, he sent his shallop, with seven men in
it, to put the people in the " Heemskirk " on their
guard, and to direct them not to place too much trust in
the good intentions of their visitors. The men in the
shallop were at once attacked by the savages, and, being
without arms, three of them were killed, the remaining
four fortunately escaping by rowing for their lives.
Tasman intended to take revenge for this murderous
assault, but was compelled to leave without doing so, in
consequence of rough weather coming on.

It is probable that the people, by whom his boat's
crew was attacked, belonged either to the Ngaitahu tribe

34 THE STIRRING TIMES OF TE RAUPARAHA

—who, under the leadership of their ancestor Tahu, a
chief of the Ngatikahungunu, crossed Cook Straits nearly
three hundred years ago — or to the Eangitane and
Ngatiapa, large numbers of whom also crossed Cook
Straits some time before Tasman's visit, and took part in
destruction of the Ngatimamoe and other tribes which
had previously occupied the northern part of the Middle
Island ; but I am unable to determine this point. It is
clear, however, that the number of natives then living in
Massacre Bay was large, and that they exhibited the
same fearless and ferocious character which led to such
frequent hostile collisions with them, during the visit of
subsequent voyagers.

Our next accounts are derived from our own navigator,
Cook, who had been directed to follow out the discoveries
of Tasman regarding New Zealand and Van Diemen's
Land, in order to ascertain whether they constituted part
of the then little known continent of New Holland. In
October, 1769, Cook first made land at the place which
he named Poverty Bay. He did not then know that he
had fallen in with the Staaten Land of Tasman, and the
country he had found formed the subject of much eager
discussion amongst the voyagers, the general opinion
inclining to the belief that it was part of the continent of
New Holland.

He described the country in the neighbourhood of his
land fall as being thickly peopled, and was greatly struck
with the appearance of a pa, the use of which he was
unable at the time to conceive. " Upon a small penin-
sula, at the north-east head of the bay, we could plainly
see," he says, " a pretty high and regular paling, which
enclosed the whole top of the hill, which was the subject
of much speculation, some supposing it to be a park for

THE STIRRING TIMES OF TE RAUPARAHA

35

•deer, others an enclosure for oxen and sheep." Of
course, Cook soon afterwards discovered the nature of
-of these structures, which will be fully referred to in the
sequel, and which had nothing to do either with deer,
-oxen, or sheep. Having landed for the purpose of
watering the ship, his people were at once attacked with
spears and " a sort of war hatchet of green slate, capable

of splitting the
hardest skull at a
blow."

Notwithstanding
all his efforts to
conciliate, he found
it impossible to come
to any amicable
understanding with
the natives, even
though Tupia (his
interpreter) assured
them that no harm
was intended ; and
his seamen at last
effected their retreat
in safety, only after
killing one of their
assailants. The next
Captain Cook. day he again en-

deavoured to open friendly intercourse with the natives,
and succeeded in approaching them, but they then
became as thievish as they had previously proved daring.
They endeavoured to snatch the arms out of the men's
hands, and were prevented from doing so only by some
of them being wounded with small shot.

36 THE STIRRING TIMES OF TE RAUPARAHA

Failing in his attempts to communicate satisfactorily
with them on land, Cook now endeavoured to secure
some of those who came out to the ship in their canoes,
intending to try and win their confidence by kind treat-
ment. In carrying out this design, four more of the
natives were killed, but two lads were captured and
carried aboard, where they soon became reconciled to
their fate, and ate and drank voraciously. These lads
were afterwards landed, but the people still remained as
hostile and dangerous as before.

Cook then followed the coast southward, as far as
Hawke's Bay, everywhere observing vast numbers of
people watching the ship from different parts of the
shore, all of whom, however, displayed the same hostility,
coming off in their canoes, and menacing the ship " with
great bravado." When some of them came near enough,
Tupia told them of their folly, explaining " that the
white men had weapons that, like thunder, would kill
them in a moment, and tear their canoes to atoms." In
order to show them the effect of the guns, without
hurting them, a four-pounder, loaded with grape, was
fired, which by its flash, its roar, and the effect of the
shot far off on the water, astonished them for a moment ;
but only for a moment.

Being at last induced to come near, for barter, they
took everything offered, but then refused to give the
articles required in exchange, and ultimately seized and
attempted to carry off Tayeto, Tupia's boy, who had
been sent down into one of the canoes, in order to hand
up such articles as the natives might agree to part with.
This compelled Cook to fire on them again, when one
man was killed, and two others were wounded, and the
boy, during the surprise, sprang into the water ; where,

THE STIRRING TIMES OF TE RAUPARAHA 37

38

however, he was protected till he re-gained the ship, only
by the firearms of the crew.

This occurred at Kidnappers' Point, and Cook then
proceeded southward as far as Cape Turnagain ; whence
he returned to the north-eastward. On passing Portland
Island, a chief and four others, in a canoe, boarded the
ship — Cook's kindness to the lads whom he had pre-
viously seized having, apparently, produced the effect he
intended. Their canoe was hoisted on board, and they
stayed all night without any misgivings. In the morning
they were put ashore at Cape Table, appearing to be
much astonished at finding themselves so far away from
home. From this time the ship was frequently visited,
and it was found that the events which had taken place
at Poverty Bay were well known all along the coast.
According to Cook, "kindness and the cannon" both
contributed to produce this more friendly feeling.

At Tolaga Bay, some of the scientific men attached to
the expedition landed for the first time, taking Tupia and
Tayeto with them. Here they had their first close view
of the houses and mode of life of the people. They
entered some of the huts, and saw them at their meals.
These huts are described as being very slight, and
generally placed ten or fifteen together.

The chief food appeared to be fish and fern-root, the
fibres of which were spat out, like quids of tobacco, into
baskets set beside them for the purpose. This was in
October, and Cook learnt that, in the more advanced
season, the natives had plenty of excellent vegetables,
but no animals, except dogs, which they ate like the
South Sea Islanders. They visited the native gardens,
which consisted of from one acre to ten, and altogether,
in the bay, amounted to 150 or 200 acres in extent.

THE STIRRING TIMES OF TE RAUPARAHA

These gardens are described as being planted with sweet
potatoes, coccos, or eddas (such as are used in the East
and West Indies), yams, and gourds; but few of them
were then above ground, and the plantations were care-
fully fenced in with reeds.

New Zealand Flax.

They found both men and women painted with red
ochre and oil, but the women much the more so ; and
that, like the South Sea Islanders, they saluted by
touching noses. They wore garments of native cloth,

40 THE STIRRING TIMES OP TE RAUPARAHA

made from the fibre of New Zealand flax, and a sort of
cloak or mantle of a much coarser kind. The women
are described as being more modest in manner, and more
cleanly in their homes, than the Otaheiteans. They
willingly bartered their cloth and war weapons for
European cloth, but they set no value on nails, having
then no knowledge of iron or its uses. What astonished
the visitors greatly was to find boys whipping tops
exactly like those of Europe.

Cook then visited a pa, and learned that these enclosures
were used for purposes of defence against invasion, the
houses within the enclosure, being larger and more
strongly built than those on the shore. He describes
the men as having their faces wonderfully tattooed, and
their cheeks cut in spiral lines of great regularity ; and
states that many of them had their garments bordered
with strips of dog and rat skins, which animals, however,
were said to have become very scarce. They measured
one canoe, made out of the boles of three trees, which
was sixty-eight and a half feet long, five wide, and three
high. These, as well as the houses, were much adorned
with carvings, in which spiral lines and distorted faces
formed the main points, but the work was so well done,
that Cook could scarcely believe that it had been
executed with any of the tools he saw.

He then followed the north coast as far as Mercury
Bay, and thence to the Bay of Islands, everywhere
observing villages full of people, who constantly came off
in their canoes to utter defiance to the ship, displaying,
on all occasions, the same reckless daring and unre-
flecting courage, which were so conspicuous during the
late war. It was surprising, indeed, that half-a-dozen
naked men in a crazy canoe, should defy a large ship

THE STIKEING TIMES OF TE RAUPAEAHA 41

with all its cannon and musketry, even after they had
seen its destructive effects. Sometimes they assumed
a more friendly aspect, and began to trade ; but as soon
as they had obtained what they wanted, they refused to
give up the equivalent, and laughed at all menace of
consequences, till they suffered wounds or death as a
punishment, and then the survivors paddled off for a
time.

These accounts are confirmed, in all particulars, by
other voyagers who visited New Zealand during the
latter part of the last, and the earlier part of the present
century, and lead to the conclusion that, prior to the
year 1818, the native population was very large ; and
although we know, as I have before observed, that
neighbouring tribes had been for ages constantly engaged
in war with one another, it would also seem that the
general results of their conflicts had not, until after the
introduction of firearms, been such as materially to
interfere with the maintenance of their numbers.

Maning, one of the judges of the Native Lands Court,
a gentleman whose opportunities of acquiring knowledge
on this subject were unrivalled, also bears testimony to
the former large numbers of the native people. " The
natives," he says, " are unanimous in affirming that they
were much more numerous in former times than they
are now, and I am convinced that such was the case for
many reasons." In support of this opinion, he refers to
the existence, in most parts of the North Island, of
numerous hill-forts or pas, many of them so large as to
have required immense labour to trench, terrace, and
fence. As he points out, the absence of iron tools must
have greatly increased the difficulty of constructing these
fortresses ; whilst, even with the aid of such tools, the

42 THE STIEKING TIMES OP TE RAUPARAHA

present population of the surrounding districts would, in
most cases, be insufficient to erect them within any
reasonable time. He also mentions that many of these
forts were of such an extent that, taking into consider-
ation the system of attack and defence necessarily used
before the introduction of fire-arms, they would have
been utterly untenable, unless held by at least ten times
the number of men which the whole neighbourhood, for
a distance of two or three days' journey, can now pro-
duce ; and as, in those times of constant war, the natives,
as a rule, slept in their hill-forts with closed gates, the
bridges over the trenches removed, and the ladders of
the terraces drawn up, it is evident that the inhabitants
of each fort, though numerous, consisted only of the
population of the country in its close vicinity.

" From the top of one of these pointed, trenched, and
terraced hills," says Maning, " I have counted twenty
others, all of equally large dimensions, and all within a
distance, in every direction, of fifteen to twenty miles ;
and native tradition affirms, that each of these hills was
the stronghold of a separate hapu, or clan, bearing its
distinctive name." We have, moreover, evidence that
vast tracts of land that are now wild, and have been so
for time out of mind, were once fully and carefully
cultivated. The ditches for draining are still traceable,
and hundreds of large kumara pits are to be seen on the
tops of the dry hills all over the northern part of the
North Island.

These pits, in the greatest number, are found in the
centre of extensive tracts of uncultivated country, whose
natural productions would now scarcely sustain a dozen
inhabitants. The extent of the ancient cultivations with
which they are connected is clearly traceable ; and what

44 THE STIERING TIMES OP TE RAUPAEAHA

is more remarkable and undoubtedly indicates the former
existence of a large population, is that tracts of land of
what the natives consider, as a rule, to be of very inferior
quality, were formerly cultivated, leading to the inference
either that the population was fully proportioned to the
extent of available land, or that these inferior lands were
cultivated in consequence of their vicinity to some
stronghold, or position of greater consequence, in the
eyes of the natives, than the mere fertility of the
surrounding country. "These kumara pits," says
Maning, " being dug generally in the stiff clay on the
hill-tops have, in most cases, retained their shape
perfectly, and many seem as fresh and new as if they
had been dug but a few years. They are oblong in shape,
with the sides regularly sloped. Many collections of
these provision stores have outlived Maori tradition, and
the natives can only conjecture to whom they belonged.
Out of the centre of one, which I have seen, there is now
growing a kauri tree, one hundred and twenty feet high,
and out of another a large totara. The outline of these
pits is as regular as the day they were dug, and the
sides have not fallen in in the slightest degree ; from
which, perhaps, they have been preserved by the absence
of frost, as well as by a beautiful coating of moss, by
which they are everywhere covered. The pit in which
the kauri grew had been partially filled up by the scaling
off of the bark of the tree, which, falling in patches, as
it is constantly doing, had raised a mound of decaying
bark round the root of the tree."

Maning points out, as further evidence of the former
existence of a large population, that each of the hill-forts
referred to contained a considerable number of houses.
Every native house, as we know, has a fire-place

THE STIRRING TIMES OF TE RAUPARAHA 45

composed of four flattish stones or flags, sunk on their
edges into the ground, in which a fire is made to heat
the house at night. Now, in two of the largest hill-forts
he examined (though for ages no other vestige of a
house had been seen) there remained the fire-places —
the four stones projecting, like an oblong box, slightly
above the ground ; and their position and number
clearly denoted that, large as was the circumference of
the huge volcanic hill which formed the sight of the
fortress, the number of families inhabiting it, required
the strictest economy of room. The houses had
been arranged in streets, or double rows, with paths
between them, except in places where there had
been only room, on a terrace, for a single row. The
distances between the fire-places proved that the houses
in the rows must have been as close together as it was
possible to build them ; and every spot, from the foot
to the hill-top, not required, and specially planned for
defensive purposes, had been built on in this regular
manner. Even the small flat top, sixty yards long by
forty wide — the citadel — on which the greatest care and
labour had been bestowed to render it difficult of
access, had been as full of houses as it could hold, leaving
only a small space all round the precipitous bank for the
defenders to stand on.

It would not be difficult to multiply authorities, in
order to prove that the New Zealanders were formerly
much more numerous than when the Islands were first
systematically colonized by Europeans, but I conceive
that I have afforded sufficient evidence on this point,
and it now remains for me to notice the principal causes-
which led to their decrease.

46 THE STIRRING TIMES OP TE TRAUPARAHA

" The natives," says Maning " attribute their decrease
in numbers, before the arrival of the Europeans, to war
and sickness ; but I have already shown, that although
the weapons they used before they obtained firearms were
sufficiently formidable in close combat, the destruction of
life incident to the possession of such weapons would,
probably, never have brought about the deplorable results
which followed upon the introduction of the musket into
their system of warfare. Indeed, Maning himself leans to
this opinion. "The first grand cause," he says, "of the
decrease of the natives, since the arrival of the Europeans,
is the musket." Now, it was not until after the year
1820 that fire-arms were extensively used in native
warfare. Shortly before that date, the Ngapuhi chiefs,
Hongi and Waikato, had visited England, from whence
they returned laden with valuable gifts, of which no
small part consisted of guns and ammunition, for which,
too, they soon bartered the remainder of their newly-
acquired treasures, with traders from New South Wales.

Then commenced a period of slaughter almost un-
paralleled in any country, when compared with the total
population engaged in the conflicts. Bands of the
Ngapuhi, armed with weapons whose destructive power
was unknown to the great majority of the native
people, marched from one end of the North Island to
the other, carrying dismay and destruction wherever
they went. The population of large districts was
exterminated or driven into mountain fastnesses, where
they either perished, in numbers, from famine and
exposure, or contracted diseases which ultimately
proved fatal to them. The great tribes of the Arawa
and Waikato, against whom the first efforts of the
Ngapuhi were directed, seeing the necessity of at

THE STIRRING TIMES OF TE RAUPARAHA 47

once obtaining similar weapons, in order to avoid
threatened destruction, suspended all their usual pursuits
for the purpose of preparing flax, to be exchanged

Source of the Waikato River.

with the European traders for guns, powder, and ball.
As fast as these were obtained, they were turned against

48 THE STIKEING TIMES OF TE EAUPARAHA

weaker neighbours, and the work of destruction received
a fresh impulse. Hongi, Epihai, Tamati Waka Nene,.
and Tareha, amongst the Ngapuhi chiefs, — Te Whero
Whero, and others of the Waikatos, — and Te Waharoa,
with his Ngatihaua, were all simultaneously engaged in
the most ruthless wars against their neighbours ; whilst
as I have before observed, Te Rauparaha was carrying
on operations of a similar character in the South ; and
the number of people slaughtered was tremendous.

On this head, I might quote many graphic passages-
from J. A. Wilson's " Story of Te Waharoa." In speaking
of the ultimate destruction of the great pa at Matamata,
he tells us, " That at that time a number of Ngatimaru,
with Tuhurua as their chief, resided at Matamata, an
important fortress, not far from Mangakawa, Te Waharoa's
own place, and therefore in a position which rendered
them specially open to his incursions. Nor could they
expect any effective aid against these incursions from
the other sections of the tribe, whose internal jealousies,
and constant dread of the Ngapuhi, then using their
newly-acquired weapons, in taking vengeance for former
injuries, prevented them joining Ngatimaru proper
against the common enemy. But for these circum-
stances, of which Te Waharoa was, no doubt, well aware,
it is considered questionable whether he would have
succeeded in his designs, as the Thames natives, before
they lost the Totara Pa, mustered 4,000 fighting men ;
and, even after that disaster, he was unable, by mere
strength, to wrest it from its possessors." The following
events, however, determined him to prosecute his war
with Ngatimaru, and greatly contributed to his ultimate
success.

THE STIRRING TIMES OP TE RAUPARAHA

In 1821," says Wilson, " a taua of Ngapuhi, under
the celebrated Hongi, arrived at the Totara Pa, between
Kauaeranga and Kopu, at the mouth of the Thames. So
numerous did they find the Ngatimaru, and the Totara so
strong, that, hesitating to attack, they affected to be
amicably disposed, and were received into the pa for the
purposes of trade and barter. Towards evening Ngapuhi

retired, and it is very
remarkable — as indi-
cating that man, in his
most ignorant and
savage state, is not
unvisited by compunc-
tions of conscience —
that an old chief of
the Ngapuhi lingered,
and going out of the
gate behind his com-
rades, dropped the
friendly caution ; ' kia
tupato.' That night,
however, the Totara
was taken, and, it is
said, 1,000 Ngatimarus
perished. Rauroha
was slain, and Uri-
mahia, his daughter was carried captive to the Bay of
Islands, where she remained several years. This
calamity, while it weakened Ngatimaru, encouraged Te
Waharoa.

" In 1822, Hongi again appeared, and sailing up the
Tamaki, attacked and carried two pas which were
situated together, on part of the site now occupied by

Bust of Hongi.

.50 THE STIRRING TIMES OF TE RAUPARAHA

the village of Panmure. Many of the inhabitants were
slaughtered, and some escaped. I would here observe
that these two pas, Mauinena and Makoia, had no
connection with the immense pa which evidently at some
time flourished on Mount Wellington, and which, with
the traces of a very great number of other enormous pas
in the Auckland district, betokens the extremely dense
Maori population wrhich once existed upon this isthmus
— a population destroyed by the late owners of the soil,
and numbered with the past, but which, in its time, was
known by the significant title of Nga Iwi — ' The Tribes.'

" Leaving naught at Mauinena and Makoia but the
inhabitants' bones, having flesh and tendons adhering,
which even his dogs had not required, Hongi pursued his
course. He drew his canoes across the isthmuses of
Otahuhu and Waiuku, and descended the Awaroa. At a
sharp bend in the narrow stream, his largest canoe could
not be turned, and he was compelled to make a passage
for her, by cutting a short canal, which may yet be seen.

" At length he arrived at Matakitaki, a pa situated
about the site of the present township of Alexandra,
where a number of Waikato natives had taken refuge.
The pa was assaulted, and while Hongi was in the act of
carrying it on one side, a frightful catastrophe was
securing to him the corpses of its wretched occupants on
the other. Panic-stricken at the approach of the
victorious Ngapuhi, the multitude within, of men, women,
and children, rushed madly over the opposite rampart.
The first fugitives, unable to scale the counterscarp, by
reason of its height, and of the numbers which poured
down on them, succumbed and fell ; those who had
crushed them were crushed in like manner ; layer upon
layer of suffocating humanity succeeded each other. In

THE STIRRING TIMES OF TE RAUPARAHA

51

vain did the unhappy beings, as they reached the
parapet, attempt to pause — death was in front, and
death behind — fresh fugitives pushed on ; they had no
option, but were precipitated into, and became part of
the dying mass. When the deed was complete, the
Ngapuhi came quickly up, and shot such as were at the
surface and likely to escape.

" Never had cannibals gloated over such unexpected
good fortune, for more than 1,000 victims lay dead in

Dusky Sound.

the trench, and the magnitude of the feast which fol-
lowed may, perhaps, be imagined from the fact that, after
the lapse of forty-two years, when the 2nd Begiment of
Waikato Militia, in establishing their new settlement,
cleared the fern from the ground, the vestiges of many
hundred native ovens were discovered, some of them
long enough to have admitted a body entire ; while
numberless human bones lay scattered around.

52

several of the larger bones, pieces appeared to have been
carefully cut, for the purpose, doubtless, of making fish-
hooks, and such other small articles as the Maoris were
accustomed to carve froin the bones of their enemies."

Nor was Te Waharoa idle during all this time.
Having, by his courage, activity, and address, acquired
the leadership of his own people, he had long determined
to extend the boundaries of their territory by conquering
that of the Ngatimaru ; but, before commencing his
sanguinary wars against that tribe, he had felt it
necessary to form offensive and defensive alliances with
the Ngatimaniapoto and to check Te Whero Whero and
the Waikatos, by whom he had been threatened, but into
whom he succeeded in inspiring a wholesome dread of
his strength, whilst he also repelled, with heavy loss, the
incursions of the Ngapuhi, which were directed indis-
criminately against all the tribes south of the Auckland
Isthmus. He succeeded, moreover, in causing Te Bau-
paraha, as pugnacious and skilful a warrior as himself, to-
leave Kawhia with his people. He then pressed his
alliance upon the Ngaiterangi, who occupied Tauranga
and the surrounding country, an alliance, which, by the
way, proved very disastrous to them, whilst it greatly
aided his own projects.

Having done all this he commenced his more regular
operations against the Ngatimaru, who were then estab-
lished in great strength at Hauwhenua, where they had
been joined by the refugees from Mauinena and Makoia.
He had naturally viewed the establishment of this strong-
hold with the utmost jealousy, and it had no little effect
in hastening the commencement of hostilities between
the two parties. Feeling that his own warriors were not
sufficiently numerous to attack the hostile pa, h&

THE STIREING TIMES OF TE EAUPAEAHA 53

summoned some of his Waikato and Ngatimaniapoto
allies to Matmgatautari, who, only too ready, at once
joined him to the number of 200 warriors. His own
force comprised some 700 Ngatihaua and Ngaiterangi.

In the meantime, the Ngatimaru had spared no pains
to strengthen their important stronghold, their garrison
having, moreover, been increased by numbers of Ngatite-
matera and Ngatipaoa. The pa thus became a very large
one, and densely peopled, not only with warriors, but
with women, children, and slaves. Their numbers
appear to have inspired them with much self-confidence,
for when it became known that Te Waharoa had arrived
at Maungatautari, with a taua 900 strong, they boldly
determined to meet him in the open field. Perhaps they
wished to decide the matter before he could receive
further reinforcements ; or perhaps they desired to avoid
the mortification of seeing the enemy sit comfortably
down before their pa, and regale himself on their
cultivations. At any rate, they marched forth and took
post on the hill, Te Tihi o te Ihimarangi — the place where
the descendants of Waharoa's warriors opposed General
Cameron in 1864 ; and, when the enemy was seen to
approach, they rushed down and joined battle with him
on the plain to the eastward.

The contest was a severe one, but resulted in the
complete defeat of the Thames natives. They were
driven back over Te Tiki o te Ihimarangi, and down its
reverse slope, and were pursued, with great slaughter,
over the long narrow bushy plain that extends to
Hauwhenua. At the end of a long and sanguinary day,
the dejected men within the pa sat. dreading the morrow's
light, whilst Te Waharoa calmly considered his own and
his enemy's positions. After resolving the matter for

54 THE STIEBING TIMES OF TE BAUPABAHA

some time, he sent a herald to proclaim to the occupants
of the pa ' that during the next four days anyone might
retire unmolested from the pa, but on the fifth day
Hauwhenua, with all it contained, would be taken and
destroyed." No answer was returned, but during the
interval a multitude of all ages and sexes issued forth
from the pa, and marched in close order along the road
by Matamata to the Thames. That night Te Waharoa's
ranks were recruited by many slaves, who deserted,
under cover of darkness, from the retreating Ngatimarus,
and on the following day the pa was assaulted and taken.
The fall of Hauwhenua, which occurred about 1831,
terminated the residence of the Ngatimaru on the
Waikato ; and was followed by operations, from a Waikato
basis, which were successfully conducted against them,
on the line of the Piako.

Whilst the earlier of these events were proceeding, the
Ngatimaru chief, Takurua, maintained his position at
Matamata ; but about that time he appears, after much
fighting, to have judged it advisable to accept terms of
peace proposed by Te Waharoa. They were to bury the
past in oblivion, and both parties were to live at Mata-
mata, where, it was said, there was room for all. These
terms were practically ratified by Te Waharoa and
Takurua living side by side, in the most apparent friend-
ship, for a period of about two years. Te Waharoa then,
however, committed an act of perfidy, condemned even
by the opaquely-minded savages of that day, by which he
obtained sole possession of Matamata, and so turned the
balance of power in his own favour, as greatly to aid him
in his ultimate designs. One afternoon he left Matamata
on pretence of a necessary journey to Tauranga — a
circumstance rather calculated to lull suspicion than

THE STIREING TIMES OF TE RAUPARAHA

55

otherwise — and during his absence, his tribe at midnight
rose, and massacred, in cold blood, the too confiding
Takurua, and nearly every man of his tribe. Their
bodies were devoured, and their wives and property were
shared by the ruthless Ngatihauas.

Te Whero Whero.

This Maori St. Bartholomew's day occurred about 1827,
and so weakened Ngatimaru, that Te Waharoa was
enabled, after the fall of Hauwhenua, to push his con-
quests to the foot of the Aroha, and it is difficult to say
where they would have ceased, had not his attention
been unexpectedly diverted by the casual murder of his

56 THE STIRRING TIMES OF TE RAUPARAHA

cousin Hunga, at Eotorua, in the latter end of the year
1835."

I make no apology for citing these instances of
atrocity, which exhibit, in the strongest light, the
dreadful character of the wars carried on by the great
chieftains in the North, during the twenty years
succeeding Hongi's return from Europe. Indeed, this
period has been well characterized by Colenso "as a
fearful period in New Zealand." " The Ngapuhi," he
says, "being well armed with muskets, revelled in
destruction, slaying thousands. At Kaipara, Manukau,
Tamaki, the Thames, the interior of Waikato on to
Eotorua, and even to Taranaki ; and they also came in
their canoes as far south as Ahuriri or Hawke's Bay,
remorselessly destroying everywhere as they went. The
tribes further north were also fighting against each other
— the Earawa destroying the Aopuri, who were very
numerous about the North Cape. Te Whero Whero, at
the head of his people, was slaughtering, for many years,
on the West Coast, from Taranaki to Wanganui ; Te
Waharoa, and other chiefs, in the interior and overland
to Hawke's Bay ; the Eotorua tribes in the Bay of
Plenty ; and Te Eauparaha exterminating in the neigh-
bourhood of Cook Straits and along the east coast of the
Middle Island. From 1822 to 1837 was truly a fearful
period in New Zealand. Blood flowed like water, and
there can be no doubt that the numbers killed during
this period of twenty years, including those who perished
in consequence of the wars, far exceeded 60,000
persons."

The preliminary sketch contained in the foregoing
chapters, though brief, will, I hope, convey to my
readers a sufficiently clear idea of the manners and

THE STIRRING TIMES OF TE RAUPARAHA 57

customs, and character of the New Zealanders, and
of the condition of the tribes previous to the systematic
colonization of the Islands, and will, be found to aid
them materially in understanding the events which will
be detailed in the following pages. It shows, moreover,
the frightful results brought about by placing the deadly
weapons of European warfare in the hands of a savage
and warlike race, whilst still uncontrolled by those milder
influences, to which, notwithstanding their ferocity, the
New Zealanders have shown themselves so singularly
open and amenable.

58 THE STIRRING TIMES OF TE RAUPARAHA

CHAPTER III.

CHILDHOOD AND EAELY MANHOOD.

At the time of the birth of Te Eauparaha, and, indeed,
for many generations before that event, the Ngatitoa
tribe occupied the country lying between Kawhia and
Mokau on the western side of the North Island, and
extending backward, from the coast line, to the seaward
slopes of the beautiful Pirongia mountain, and of the
chain of hills to the southward, which bounds the valleys
of the Waipa and the Mangarama. This tribe, in fact,
claims to have held the country in question ever since its
settlement by their ancestor, Hoturoa, a leading chief
amongst those who are said to have come from Hawaiki
in the " Tainui " canoe. It will be remembered that
this canoe was dragged across the portage at Otahuhu
after the disputes between Tama Te Kapu and Manaia
about the dead whale, its chiefs and their followers
settling in and around Kawhia, and their descendants
gradually spreading to the eastward as far as Maunga-
tautari.

The Maoris in various parts of the Islands, believe
that several of the canoes in which their ancestors came
from Hawaiki have been transformed into stone, and
a remarkable block of limestone, close to the sea-shore,
on the north side of the harbour of Kawhia, is pointed

60 THE STIERING TIMES OF TE EAUPARAHA

out as being part of the Tainui." This rock, with the
land immediately surrounding it, was formerly under
strict tapu, but the sanctity of the place, and of the
supposed relic, has succumbed to the march of civilization,
and curiosity - hunters have long since marred the
picturesque outline of the stone by breaking off corners.

Hoturoa is also said to be the ancestor of the Ngatirau-
kawa, Ngatikowhata, and Ngatimaniapoto tribes, the
order of descent in the several cases being much as
follows : — From Hoturoa, through Hotumatapu and
Kouwe, sprang Baka, whose eldest son, Tuihaua, was the
ancestor of Toa Bangatira, the actual founder of the
Ngatitoa as a separate tribe, and from whom they derive
their name. From another son of Raka, named Kakati,
through Tawhao and Turonga, sprang Baukawa, from
whom the Ngatiraukawa derive their name. From Toa
Bangatira, in direct descent, came Kimihia, the mother
of Werawera, who married a Ngatiraukawa woman
named Parekowhatu.

These two were the parents of Te Bauparaha, and of
his sister Waitohi, the mother of Bangihaeata, who will
be frequently mentioned in the course of this narrative.
Besides Te Bangihaeata, Waitohi had other children, of
whom a daughter named Topiora was still living at Otaki
in 1872, and was the mother of Matene Te Whiwhi, for
many years one of the most influential chiefs of the
Ngatitoa and Ngatiraukawa tribes. Topiora's husband
was a Ngatiraukawa man, of high rank, named Te Bangi
Kapiki, who himself claimed to be closely connected to
Ngatitoa, both by ancient descent and through frequent
intermarriages between members of the two tribes.
Tracing back again, we find Te Urutira and his sister,
Hine Kahukura, in the third place in the ascending line

-62 THE STIKKING TIMES OP TE EAUPARAHA

from Toa Eangatira. From Hine Kahukura sprang
Parewahawaha and Parekowhatu, the former of whom
married Tihau, by whom she had a son named Whatanui,
the father of the great chief of that name, who was at the
head of the Ngatiraukawa tribe, during the career of Te
Bauparaha.

We see, therefore, that the leading chiefs of the
Ngatitoa and Ngatiraukawa tribes claim descent from
common ancestors, and that frequent intermarriages took
place between the members of these tribes, since they
branched off from the common stock. The same remarks
apply, but in less degree, to the descent of the Ngati-
maniapoto and Ngatikowhata, who also claim Hoturoa as
their remote ancestor ; but it is unnecessary, for the
purposes of my story, that I should trace up the history
of these tribes, as they do not appear to have taken any
prominent part in the events in which the Ngatitoa
were engaged after their departure from Kawhia.

As my readers are doubtless aware, Kawhia is the only
harbour of any note between the Manukau, which lies
about sixty miles to the northward of it, and Wanganui,
which lies at some distance within the entrance of Cook
Straits ; but, like all the other harbours on the West
Coast of the North Island, its entrance is somewhat
impeded by sand-banks. The entrance is narrow, but
inside the Heads the waters spread out for many miles in
length and width, having numerous navigable channels
leading to a series of small rivers, which flow into the
harbour from the eastward. At full tide, this sheet of
water is extremely beautiful, surrounded, as it is, with
picturesque scenery, which attains its highest effect at
the north-east end, in the neighbourhood of the Awaroa
River. Rock masses, assuming the forms of towers and

THE STIERING TIMES OF TE EAUPARAHA 63

castles, occupy its shores, whilst the gullies and valleys
of the streams which fall into it contain tracts of fertile
and highly cultivated soil. The character of the lands-
cape continues the same far up the slopes of the
surrounding mountains, the name of the " Castle Hills "
having been given to them in allusion to the masses of
white limestone which emerge, in huge castellated forms,
from the forest with which these mountains are generally
clothed.

Between Kawhia and the Waipa valley, a little to the
northward of the former, is the beautiful Pirongia
mountain, " an ancient dilapidated volcano," whose many
peaks and ravines afford a grand spectacle when bathed
in the mellow light of the setting sun ; whilst the soil on
its slopes, derived from the decomposition of the
trachytic rock of which it is composed, is of the most
fertile kind. The climate of the whole district is
delightful, the orange and the lemon yielding their fruit
with a luxuriance unsurpassed even in the delicious
valleys of Granada. The seaward aspect of the mountain
chain to which I have alluded, as well as the slopes
of the Pirongia, are, however, densely wooded, rendering
travelling through this country toilsome and difficult.

At the time I speak of, the Ngatimaniapoto occupied
the country lying along the coast to the northward,
whilst the Waikato tribes, of whom Te Whero Whero was
the head chief, claimed the principal part of the valley of
the Waipa, and of the country extending to the inner
shores of the Manukau. To the eastward, beyond the
range shutting in the Waipa valley on that side, and
stretching from Otawhao to Maungatautari, lay the
possessions of Ngatiraukawa proper, comprising some of

64 THE STIKRING TIMES OF TE RAUPAKAHA

the most fertile and beautiful country in the North
Island.

The Ngatituwharetoa, or Taupo tribes, under the
leadership of Tukino Te Heuheu, one of the greatest
of the old New Zealand chieftains — a man of gigantic
stature and commanding presence, and whose deeds still
form the theme of many a wild tale — clustered round the
shores of Lake Taupo, and the spurs of Tongariro. As is
well known, Te Heuheu met his death by an awful
catastrophe in 1846, his village, Te Rapa, having been
overwhelmed during the night by a huge landslip, under
which he and his six wives, with upwards of fifty other
persons, were buried alive.

I have thought it necessary to mention the tribe of
this chief amongst the others above referred to, for
although he took a comparatively trifling part in the
events in which Te Eauparaha himself was concerned,
his friendship and alliance were of great service to the
latter, and permitted a ready means of communication
between him and his Ngatiraukawa allies during the
prosecution of his designs in the South.

It is almost impossible to determine the date of the
birth of Te Rauparaha, but from the best information
I have been able to obtain as to his probable age at the
time of the Treaty of Waitangi, I am disposed to fix it at
about the year 1770. He was born at Kawhia, where,
except during occasional visits to other parts of the
Island, and especially to his kindred at Maungatautari,
he resided until he obtained the complete leadership
of his tribe. He had two brothers and two sisters,
all older than himself, but his brothers never assumed
positions of importance amongst their people, and
neither of them ever exhibited the particular qualities

STIRRING TIMES OF TE RAUPARAHA 65

which have made Te Eauparaha so famous in the history
of " Old New Zealand."

Te Rauparaha is said to have been a good, pretty, and
playful child, possessing, amongst other qualities, that of
obedience in a high degree. It is recorded of him, that
on one occasion when directed by an old slave of his
father's, named Poutini, to fetch water in a calabash, an
order which, considering his rank, he would have been
quite justified in disregarding, he at once obeyed and
fetched it. But, like other youths, he now and then got
into scrapes, and, to use the naif language of his son,
"he did many good and many foolish actions."

As he advanced in years, his mind developed rapidly,
and he soon exhibited an extraordinary degree of wisdom,
though his parents scarcely gave him credit for qualities
quite apparent to strangers ; and, as it seems, were rather
inclined to snub him in favour of his elder brothers.
But this condition of things did not long continue,
and the following incident brought his peculiar talents
prominently before his people, and enabled him at once
to assume a position of great authority amongst them,
leading, ultimately, to the absolute chieftainship of
the tribe. It was a custom amongst the Maori chiefs,
before the introduction of Christianity, to assign a wife to
each of their male children, even before the latter had
attained the age of puberty. In the case of Te
Rauparaha, a girl named Marore had been given to him
as the wife of his boyhood, of whom, as he grew up,
he became very fond, and in whose cause he obtained his
first experience as a warrior — his " baptism of fire."

It appears that his parents had invited a large number
of the tribe to a feast, and when the food — the fish, the
eels, and thekumara — had been placed upon the platform,

E

66 THE STIRRING TIMES OP TE EAUPARAHA

Te Eauparaha saw that the portion allotted to Marore
had no relish. This made him very sad, and after some
consideration he asked his father's permission to lead
a war party into the country of the Waikatos, in order
that some people might be killed as a relish for the
food apportioned to Marore. In those days his wish
was, no doubt, considered strictly reasonable and proper
— strictly tika in fact — and his father at once placed
under his leadership a number of young warriors, who
were, as we may suppose, perfectly willing to join in
such an expedition. During this time, as I have been
informed, Te Eauparaha was suffering from some disease,
attended with a good deal of physical pain ; but not-
withstanding this, and against the suggestions of his
father to postpone the expedition until his health was
better established, he determined to prosecute it, and the
war party advanced into the territory of the Waikatos,
with whom, at that time, they were in profound peace.

In ignorance of their intentions, their advanced parties
were permitted to enter a pa of the enemy, who,
however, soon discovering their error, flew to arms,
and succeeded in driving them out again with some loss.
Te Eauparaha, with the remainder of the taua, seeing
the route of his advanced guard, at once took cover,
unperceived by the Waikatos ; and as the latter, in some
disorder, were pushing the pursuit, he and his warriors
attacked them in flank and rear, and defeated them with
much slaughter, at the same time taking many prisoners,
amongst whom was Te Haunga, a principal chief, who,
with several others, was afterwards killed and eaten " as
a relish " to the food apportioned to Marore.

The success attending this expedition, and the skill
shown by Te Eauparaha in taking advantage of the

THE STIRRING TIMES OF TE RAUPARAHA 67

disorder of the enemy, at once rendered him famous as a
Maori warrior ; and thenceforth he occupied a position of
influence, not only with his own immediate tribe, but
also with those to which it was allied, whilst his growing
talents and power were looked upon with much respect
and dread by those who had any reason to fear his
prowess or his revenge. The event above referred to
naturally led to frequent battles with the Waikatos,
in which the Ngatitoa, under Te Eauparaha, were
generally successful, although occasionally defeated with
considerable loss.

In the intervals of peace, Te Eauparaha visited his
kindred at Maungatautari, then under the general
leadership of Hape Te Tuarangi, a distinguished old
warrior, who had fought many battles against the
Waikato tribes, and particularly one at Kakamutu, on
the Waipa, in which the latter were defeated with
tremendous slaughter. On the death of Hape, which
will be more specially referred to in the sequel, Te
Eauparaha married his chief wife, Akau, who became
the mother of Tamihana Te Eauparaha, still living at
Otaki in 1872, from whom I obtained a large amount
of information respecting the career of his celebrated
father.

Te Eauparaha also kept up constant intercourse with
his friends at Eotorua, and frequently visited Te Heuheu,
who was much impressed with the character of his
visitor, and became his fast and valuable ally. Besides
this, he made several excursions to the Thames in order to
obtain the alliance of the Ngatimaru — then a very power-
ful people, but who were subsequently nearly annihilated
by the Ngapuhi from the North, and by Te Waharoa and
his Ngaiterangi allies, as mentioned in the last chapter.

68 THE STIRRING TIMES OF TE RAUPARAHA

From the chiefs of this tribe, Te Eauparaha obtained
a musket, with a quantity of ammunition, gifts of very
great value at that time, and indicating the estimation in
which he was held by his hosts. He also visited
Kaipara, where he soon gained the friendship of the
Ngatiwhatua, and other tribes in that district, and on
his way back went to the Waitemata — he succeeded
in forming an alliance with Kiwi and the son of Tihi,
chiefs of the great tribes which then occupied that
part of the country. I am led to understand that
these visits took place between 1810 and 1815, and
that Te Rauparaha then entertained the design of
forming an extensive alliance against the Waikatos,
under Te Whero Whero, with the intention of completely
destroying them ; but he found it impossible to effect his
object, and chiefly for the following reason.

After the establishment of the convict settlements in
Sydney and Hobart Town, the South Seas were much
frequented by whale ships, and the eastern coast of New
Zealand, which then afforded a large supply of these
valuable animals, became one of the principal whaling
grounds. In the course of their voyages the ships often
resorted to the Bay of Islands and the Harbour of
Whangaroa for supplies of water and vegetables ; and
during these visits, the natives first learnt the use
and power of the musket. The tribes with whom the
chief intercourse took place, were the Ngapuhi, who
at once saw the immense power which the possession of
such a weapon would confer upon them in their contests
with their enemies. Previously to this period, their own
country had been constantly devastated by the powerful
and warlike tribes of the Thames, and they naturally
burned for revenge.

70 THE STIBEING TIMES OF TE EAUPAEAHA

Singularly enough, they were much aided in their
object by the establishment of the mission stations,
formed in the year 1814 under Marsden, who had
brought down with him, from Sydney, pigs and
poultry, and many kinds of vegetables, amongst which
the most valuable were the Indian corn and the potato.
The pigs were suffered to run wild, and, having increased
very much, were usually caught with dogs when wanted
for purposes of trade. The natives themselves rarely
used them for food, but they eagerly and successfully
cultivated all the species of vegetables which had been
introduced.

Moreover, during the intercourse which took place
between them and the whale ships, many natives visited
Port Jackson, where they had further opportunities of
learning the destructive power of the European weapons,
and the eagerness of the tribes to procure them became
so great, that twenty hogs, obtained at the expense of
enormous labour, and worth to the ships more than
as many pounds, were often given in exchange for a
musket not worth ten shillings. In effect, the muskets
usually sold to these natives were of a very worthless
kind, and would not, in a contest with European troops,
have been considered particularly dangerous weapons ;
whilst the natives' own want of knowledge of the
proper mode of taking care of them, soon led to the
greater number of them becoming hopelessly out of
order.

But unskilfully as they used the musket, and little
as it might have been feared by Europeans, such was the
dread of its effects amongst the natives, more especially
on the part of the tribes which did not possess them,
that the strength of a war party was, at that time, not so

THE STIRRING TIMES OF TE RAUPARAHA 71

much calculated by the number of its members, as by the
quantity of fire-locks it could bring into action ; and when
Paora, a northern chief, invaded the district of Whangaroa
in 1819, the terrified people described him as having
twelve muskets, whilst the name of Te Korokoro, then a,
great chief at the Bay of Islands, who was known to
possess fifty stand of arms, was heard with terror for
upwards of 200 miles beyond its own district.

But the musket was not the only weapon which the
natives obtained from the European traders. The
bayonet and the tomahawk, the former of which was
fixed to a long handle, began to replace in their fights the
wooden spear and battle-axe, and naturally added greatly
to the offensive power of those who possessed them in
any numbers. As fast as the Ngapuhi acquired these
arms, they made hostile expeditions against the Ngati-
maru, and other tribes occupying the Thames, and the
shores of the Tamaki and Waitemata, carrying terror and
destruction wherever they went. But in proportion as
the whale ships and traders from Sydney extended their
intercourse with the natives, the Ngatimaru, the Ngati-
haua, and the Arawa, gradually acquired similar weapons,
and thus fought on terms of greater equality ; and it was
also during this period, as mentioned in the last chapter,
that Te Waharoa began to mature his designs for the
destruction of the first of these tribes.

I may here remark, that the trade referred to was
almost confined to the Eastern side of the North Island,
and that the tribes on the West Coast, at all events below
the Manukau, had but little opportunity of obtaining the
much coveted weapons. The wars in which Ngatimaru
were engaged against Ngapuhi and Ngatihaua, and the
want of a sufficient quantity of fire-arms amongst the

72 THE STIRRING TIMES OF TE RAUPARAHA

tribes at Kaipara and Hokianga, coupled with their
total absence amongst the other tribes on the West
Coast, went far towards preventing Te Eauparaha from
carrying out his designs against the Waikato, whilst such
designs became gradually less feasible, owing to the
position of the latter, who, in consequence of the offensive
and defensive alliance which they had formed with Te
Waharoa, were enabled, without difficulty, to obtain
supplies of muskets and ammunition.

When Te Eauparaha found it impossible to carry out
his design, he returned to Kawhia, where, by a succession
of victories over the Waikato, and by the practice of
hospitality, he greatly increased his power and influence
with his own tribe, whilst he cultivated the friendship
(due partly to good feeling, but largely to fear) of the
Ngatiawa, who occupied the country to the southward,
stretching from Mokau to Taranaki. He is represented
as having been, during this period, " famous in matters
relative to warfare, cultivating, generosity, welcoming of
strangers and war parties." He is also said to have
been particularly remarkable for the following reason :
" If a party of visitors arrived just as the food of his
workmen was cooked, and if those workmen were
strangers to his treatment of visitors, and gave them
their food, he ordered them to take it back, saying that
fresh food was to be cooked for the visitors. The
workmen would then be ashamed, and Te Eauparaha
applauded as a man whose fame had travelled amongst
all the tribes. When the workmen were satisfied, Te
Eauparaha would cook fresh food for the visitors, who,
when they had partaken, would leave. Hence, amongst
his tribe a saying is used, ' Are you Te Eauparaha ?

Tamati Waka Nene.

74 THE STIREING TIMES OF TE RAUPARAHA

When his workmen are satisfied, food will be prepared
for visitors.' "

It appears that in 1817, or about three years before
Hongi left for England, and after the failure of Te
Rauparaha's attempt to form an alliance against Waikato,
a large war party arrived at Kawhia under the command
of Tamati Waka Nene and of his brother Patuone, who
invited Rauparaha to join them in a raid upon the
southern tribes. Tamati Waka's people had a consider-
able number of muskets on this occasion, but the
expedition had no special object beyond slaughter and
slave-making, with the added pleasure of devouring the
bodies of the slain. Te Rauparaha joined them with
many warriors, and the party travelled along the coast
through the territory of the Ngatiawa whose alliance
with Ngatitoa, however, saved them from molestation.
Hostilities were commenced by an attack upon Ngati-
ruanui, who were dispersed, after great slaughter. This
first success was followed by attacks on all the tribes on
the coast until the taua reached Otaki, great numbers of
people being killed, and many slaves taken, whilst the
remainder were driven into the hills and fastnesses,
where many of them perished miserably from exposure
and want.

At Otaki the invaders rested, Rauparaha visiting
Kapiti, which he found in possession of a section of the
Ngatiapa tribe, under the chiefs Potau and Kotuku. It
would seem that even at this time Te Rauparaha, who
was much struck with the appearance of the country,
formed the design of taking possession of it, and, with
his usual policy, determined, instead of destroying the
people he found on the Island, to treat them with
kindness, though he and the other leaders compelled

THE STIEEING TIMES OF TE EAUPAEAHA 75

them to collect and surrender much greenstone, of which
this tribe especially had, during a long intercourse with
the Middle Island, and by means of their own conquests
of the Ngaitahu, obtained large and valuable quantities.

The hostile party then continued their course along
the coast, destroying great numbers of people. On their
arrival at Wellington, then called Whanganui-a-tara,
they found that the inhabitants — a section of the
Ngatikahungunu — alarmed at the approach of the ruthless
invaders, had fled to the Wairarapa. Thither followed
the taua, and discovered the Ngatikahungunu, in great
force, at a pa called Tawhare Nikau. Undaunted,
however, by the strength of the fortress, they attacked
and carried it with great slaughter. Large numbers of
the unfortunate inhabitants escaped to the hills, where
they suffered greatly, whilst the invaders, after following
the fugitives as far as Kawakawa and Porangahau, killing
many, fell back upon Tawhare Nikau, in order to gorge
themselves upon the bodies of the slain.

The party then returned to Whanganui-a-tara and pro-
ceeded to Omere, where they saw a European vessel
lying off Raukawa, in Cook Strait.

Tamati Waka Nene, immediately on perceiving the
ship, shouted out to Te Rauparaha, " Oh, Raha, do you
see that people sailing on the sea ? They are a very
good people, and if you conquer this land and hold inter-
course with them you will obtain guns and powder, and
become very great." Te Rauparaha apparently wanted
but this extra incentive to induce him to take permanent
possession of the country between Whanganui-a-tara and
Patea, and at once determined to remove thither with his
tribe, as soon as he could make such arrangements as-

76 THE STIRRING TIMES OP TE RAUPARAHA

would secure him in the possession of his intended
conquest.

The taua returned along the coast line as they had first
come, killing or making prisoners of such of the
inhabitants as they could find as far as Patea. It was
during the return of this war party that Eangihaeata took
prisoner a woman named Pikinga, the sister of Arapata
Hiria, a Ngatiapa chief of high rank, whom he afterwards
made his slave wife, a circumstance much and absurdly
insisted upon in favour of the Ngatiapa title during the
investigations of the Native Lands Court into the
Manawatu case. Laden with spoil, and accompanied by
numerous slaves, the successful warriors reached Kawhia,
where Tamati Waka Nene and Patuone, with their
party, left Te Rauparaha in order to return to their own
country at Hokianga.

As I have before mentioned, Te Rauparaha had, during
the progress of this raid upon the South, conceived the
idea of leaving the ancient possessions of his tribe at
Kawhia for the purpose of settling at Kapiti and upon
the country on the main land in its vicinity ; and
accordingly, after the period of festivity and rest usually
indulged in by a returned taua, he began to take the
necessary steps, not only to induce his own people to accept
his resolution, but to enlist the sympathies and assistance
of his relatives at Maungatautari and elsewhere. During
a visit which he paid for this purpose to the Ngati-
raukawa, he found their great chief Hape Taurangi in a
dying state, and the circumstances which then occurred
contributed greatly to the ultimate success of his designs.

It appears that, notwithstanding the respect in which
the offspring of the Maori aristocracy are usually held
by their own people, and the influence they generally

THE STIREING TIMES OF TE BAUPARAHA 77

exercise in matters affecting the tribe, it is not unusual
for the natural ariki of a tribe, or chief of a hapu, to be,
in some respects, supplanted by an inferior chief, unless
the hereditary power of the former happens to be
accompanied by intellect and bravery ; and such an
occurrence took place in regard to the natural hereditary
ariki of the Ngatiraukawa at the death of Hape. Te
Eauparaha himself, though by virtue of common descent,
and by marriage ties, entitled to be treated as a chief of
Ngatiraukawa, was not considered to be high rank, on
the grounds that, in the first place, he was the offspring
of a junior branch of the ariki family of Tainui ; and, in
the next place, that the influence primarily due to his
birth had been weakened by the intermarriage of his
progenitors with minor chiefs and with women of other
tribes. But when Hape, on his death bed, the whole
tribe being assembled, asked " if his successor could
tread in his steps and lead his people on to victory, and
so keep up the honour of his tribe," not one of his sons,
to whom, in succession, the question was put, gave any
reply.

After a long period of silence, Te Rauparaha, who was
amongst the minor chiefs and people, sitting at a distance
from the dying man and from the chiefs of high rank by
whom he was surrounded, got up and said, I am able
to tread in your steps, and even do that which you could
not do." Hape soon after expired, and as Te Eauparaha
had been the only speaker in answer to his question, the
whole tribe acknowledged him as their leader, a position
which he occupied to his dying day. But even in this
position his authority was limited, for though in his
powers of mind, and as a leader of a war party, he was
admittedly unsurpassed, either by Te Waharoa or by the

78 THE STIRRING TIMES OF TE RAUPARAHA

great Ngapuhi chief, E Hongi, and therefore fully entitled
to occupy a commanding position in the tribe, the mana
which he acquired on the occasion in question extended
only to the exercise of a species of protecting power and
counsel whenever these were required, whilst the general
direction of the affairs of the tribe still remained vested in
their own hereditary chiefs. The influence he had
obtained, however, materially aided him in ultimately
inducing a large number of the tribe to join him in the
conquest and settlement of the territory of the Ngatiapa.
Rangitane, and Muaupoko, as will be shown in the
sequel.

It may seem strange that a people occupying the
fertile slopes of the Maungatautari and the beautiful
tract of country stretching along the Waikato to
Rangiaowhia and Otawhao, could have been induced to
abandon such a country in order to join in the conquest
and settlement of a distant, and not more fertile,
territory ; but it must be remembered that, at the time
in question, the whole Maori people were engrossed by
one absorbing desire — that of acquiring fire-arms — and
the inland position of the Ngatiraukawa, and their known
wealth in much that the natives then considered
valuable, invited attack, whilst the former circumstance
prevented them acquiring to any extent the much
coveted European weapons. It is true, that through
their relatives at Rotorua they succeeded, from time to
time, in obtaining some muskets and ammunition, but
the quantity was not sufficiently large to afford them
the means of successfully resisting the probable attacks
of the tribes nearer the coast, whose opportunities of
trade with the whale ships enabled them to acquire an
abundant supply of both, as well as of tomahawks and

THE STIRRING TIMES OF TE RAUPAEAHA 79

other iron weapons of the most deadly character. Te
Eauparaha, no doubt, represented to them the probability
of obtaining similar supplies from ships frequenting the
shores of Cook Strait, whilst the severe blow inflicted on
the tribes occupying the territory in question, by the
war party under Tamati Waka Nene, Patuone, and
himself, afforded a prospect of easy victory. It was
not however, until after he and his people had reached
Taranaki, in the course of their migration, that he
succeeded in inducing Whatanui, one of the principal
chiefs of the Ngatiraukawa, to concur in his project,
under circumstances which will be related hereafter. In
the meantime, he and his own tribe made up their minds
to leave, and finally departed from Kawhia in 1819 or
1820 ; but I reserve, for the next chapter, the account of
this highly interesting event, and of those which took
place during their subsequent journey southward.

80 THE STIRRING TIMES OF TE RAUPARAHA

CHAPTEE IV.

THE MIGEATION FEOM KAWHIA.

The voluntary migration, from their ancestral possess-
ions, of an independent and comparatively powerful
tribe like the Ngatitoa, with a view to the conquest
and settlement of a new territory, must, under any
circumstances, be looked upon as a remarkable event in
the later history of " Old New Zealand ; " but our
wonder at the undertaking ceases, when we reflect upon
the peculiar position occupied by this tribe — and, in
fact, by all the tribes on the western coast of the North
Island, to the South of the Manukau — at the period
when it took place, more especially with reference to the
opportunity of acquiring fire-arms, which had become
an absolute necessity to any tribe desirous of maintaining
a separate independent existence, whilst we are forced to
admire the sagacity of the chief who conceived, and of
the people who adopted, such a design. There can,
indeed, be litttle doubt that had the Ngatitoa attempted,
in the then changed circumstances of native warfare, to
retain possession of their ancient territory against the
increasing power of the Waikatos, more particularly after
the alliance of the latter with Te Waharoa, they would
certainly have been annihilated.

I ought to have mentioned in the last chapter, that in
the long period during which the Ngatitoa, Ngatiawa,

THE STIRRING TIMES OF TE RAUPARAHA 81

and Ngatitama occupied adjoining districts, frequent
intermarriages took place between members of these
tribes, so that the leading chiefs, especially, of each came
to be connected with those of the others by ties of blood.
Te Eauparaha himself was in this position, and this
circumstance, added to his great fame as a warrior and
statesman, gave him an influence in the councils of
Ngatiawa and Ngatimata, which was of much value and
importance to him in the furtherance of his immediate
projects, whilst they ultimately led to his example being
followed by those tribes, after the severe losses inflicted
upon them by Te Whero Whero and the Waikatos at
Puke-rangiora.

It appears, indeed, that long before this blow fell upon
them, Te Eauparaha had pointed out the danger to which
they would be exposed at the hands of the Waikato
chief, when he and his people no longer stood between
them and the latter. But the United Ngatiawa and
Ngatitama were at that time a very powerful tribe, their
ancient mana as warriors extending through the length
and breadth of the land, and they ridiculed the possibility
of serious defeat or disaster befalling them, and even
urged Te Eauparaha himself to abandon his design as
unnecessary and as being incompatible with the honour
of his tribe. But the sagacious chief of the Ngatitoa
had seen the change produced in the relative positions of
the Ngapuhi and Ngatiwhatua, on the one side, and of
Ngatimaru and other Thames people on the other, owing
to the opportunities possessed by the former of acquiring,
in abundance, the powerful European weapons, and he
had early appreciated the fact that, in all future contests
in New Zealand, the party which could bring only the

'82 THE STIRRING TIMES OF TE RAUPARAHA

wooden spear and battle-axe into the field, against the
musket and bayonet, must eventually be destroyed.

On this point, very decisive testimony is given by
Major Cruise, of the 84th Eegiment, in his account of
his residence in New Zealand in 1819 and 1820. He
mentions that, on the arrival of the " Dromedary " store
ship at the Bay of Islands, for the purpose of taking in
a cargo of kauri spars, he found the people of the Bay
daily expecting the return of a numerous war party,
which had started some months previously for the
purpose of attacking the natives at the Eiver Thames.
Shortly afterwards, in effect, this party arrived at the
head of the Bay, and he and some of the other officers
of the "Dromedary," went to meet it. The returned
party occupied a fleet of about fifty canoes, many of
them seventy or eighty feet long, and few less than
sixty ; all of them were filled with warriors, who stood
up and shouted as they passed the European boat,
holding up numbers of human heads as trophies of their
success.

The barter of powder and muskets, he says, carried on
by the whalers, had already distributed some hundred
stand of arms amongst the inhabitants of the Bay, and
as the natives of the Thames were unprovided with
similar weapons, they made little opposition to their
more powerful invaders, who, in that instance, told him
that they had killed 200, whilst they returned with the
loss of only four men. Tui, one of the principal chiefs
of the Bay, in a conversation with Major Cruise on this
occasion, made one continued boast of the atrocities he
had committed during an excursion to the same place
about two months before, and dwelt with marked pleasure
upon an instance of his generalship, when, having forced

84 THE STIRRING TIMES OF TE RAUPARAHA

a small party of his enemies into a narrow place, whence
there was no egress, he was enabled, successively, to
shoot twenty-two of them, without their having the
power of making the slightest resistance.

Now, such facts as these were well known to Te
Rauparaha, and satisfied him that the utmost valour,
backed even by very superior numbers, must be of no
avail against a weapon of so deadly a character as the
musket, when wielded by so daring and bloodthirsty a
people as the New Zealanders. He, therefore, never
wavered in his design, and, from the time when Tamati
Waka Nene pointed out the ship sailing in Cook Strait,
until his actual departure from Kawhia at the head of
his people, his mind and his energies were constantly
engaged in devising the means of carrying it to a
successful issue. It was not, however, until upwards of
two years after the return of the war party, mentioned
in the last chapter, that the necessary arrangements for
the migration were completed. During this interval he
frequently visited the Ngatiraukawa, at Maungatautari,
for the purpose of urging them to join him, whilst
he also held constant intercourse with the chiefs of
Ngatitama and Ngatiawa, in regard to the assistance his-
people would require from them, whilst passing through
their territory.

I must caution my readers from inferring from the
relationship and general friendliness which existed
between the Ngatitoa and Ngatiawa, that either of these
tribes would have felt much delicacy or compunction in
destroying the other. At the period in question, more,
perhaps, than during any other in the history of the
race, moral considerations had but little weight in
determining the conduct either of the individual or of

THE STIRRING TIMES OF TE RAUPARAHA 85

the tribe. The ruthless wars which were then being
prosecuted all over the North were rousing, to the highest
pitch, the savage instincts of the race, and even the
nearest relatives did not hesitate in destroying and
devouring each other. Of this utter abandonment of
all moral restraint many frightful instances might be
quoted, but the fact is too well known to those who are
acquainted with the history of the New Zealanders
during the thirty years preceding the colonization of the
Islands by the Europeans to require demonstration here.

But however essential to the success of the enterprise
were the friendship and co-operation of Ngatiawa, it was
no less necessary that Te B/auparaha should be enabled
to effect his object without danger of molestation from
his old enemies, the Waikatos, who would naturally be
disposed to take advantage of any favourable circumstance
in connection with the event in question, in order to
wreak their vengeance upon a foe from whom they had
received many disastrous blows.

In the last chapter, I mentioned that the Ngati-
maniapoto, then occupying the country extending along
the coast to the northward of Kawhia, were connected
by common descent, as well as by intermarriages, with
the Ngatitoa ; and I may now add that, although
occasional disputes took place between these two tribes,
they had always lived on terms of friendship, and usually
made common cause against an enemy. But the
Ngatimaniapoto were also in a considerable degree,
connected with the Waikato tribes, under the leadership
of Te Whero Whero ; and Te Eauparaha, determined to
make use of this double connection in order to establish
a firm peace between himself and the great Waikato
chief before he commenced his movements towards the

86 THE STIRRING TIMES OP TE RAUPARAHA

south. Through the influence of Kukutai and Te
Kanawa, with both of whom Te Ruaparaha was on good
terms, he succeeded, very soon after his return from the
expedition under Waka and himself, in inducing Te
Whero Whero to agree to a cessation of hostilities, whilst
he also informed them of his intention to leave Kawhia,
with his people, and promised to cede it to Te Whero
Whero on his departure.

The easy acquisition of so valuable a territory was
naturally looked upon by this chief as a matter of great
moment to his people, besides the even more important
circumstance attaching to it, namely, that the removal
of a powerful enemy would enable him to concentrate
his forces along his eastern frontier, so as to keep in
check the increasing power of Te Waharoa, whom he
dreaded, notwithstanding that an alliance then existed
between them. The proposed peace was accordingly
made, and Te Rauparaha and his people being thus as
secure as could be expected against attack on the part of
the Waikatos, and having made satisfactory arrangements
with Ngatitama and Ngatiawa for their passage through
the territory of the latter, proceeded to make final
preparations for departure.

The principal point in this respect was the necessity
of providing for a supply'of food during the journey,
which must obviously be a slow one on account of the
aged, and of the women and children, whilst the distance
was too great to be accomplished within a single season,
and it was essential, therefore, to establish resting
places where cultivations could be carried on in order to
provide for the continuation of the march in the ensuing
year.

88 THE STIRRING TIMES OP TE RAUPARAHA

In the next place, Te Rauparaha knew that he could
not conceal his intentions from the tribes whom he was
about to invade ; and that, although their power had been
greatly shaken during the previous raid, he could scarcely
hope to occupy their territory without further resistance.
It was, therefore, necessary to provide for the con-
tingencies which the possibility of such resistance
naturally involved, and this could be done only by a
careful management and disposition of the forces under
his command, and by securing the co-operation of some
of his more immediate relatives and allies.

Testing his foresight in all these matters by the
ultimate success of his enterprise, we are entitled to
believe that the arrangements he made were well
calculated to ensure the safe accomplishment of his
design ; and we know, at all events, that during the
interval which took place between the peace with Te
Whero Whero and the actual departure of himself and his
people from Kawhia, Te Rauparaha took care to provide
for such supplies of food as would carry them through
the first stage of their intended journey, whilst he also
determined in detail the principal arrangements for the
entire march.

These preparations having all been satisfactorily
completed by the beginning of the year 1819, he visited
Waikato, for the last time, in order to bid farewell to
Kukutai, to Pehikorehu, to Whero Whero, to Te Kanawa,
and to all the chiefs of Waikato, saying to them,
" Farewell; remain on our land at Kawhia; I am going
to take Kapiti for myself, do not follow me." He then
returned to Kawhia, where he at once assembled his
tribe and started for the South, the number leaving
Kawhia itself, including persons of all ages, being about

THE STIREING TIMES OP TE RAUPAEAHA 89

400, of whom 170 were tried fighting men. On the
morning of the day of their departure, he and his people
came out of their pa at Te Arawi, having previously
burned the carved house named Te Urungu-Paraoa-a-te-
Titi-Matama. They then ascended the hill at Moeatoa,
and looking back to Kawhia were very sad at leaving the
home of their fathers. They cried over it, and bade it
farewell, saying, " Kawhia remain here ! The people of
Kawhia are going to Kapiti, to Waipounamu."

Savage, even ruthless, as those people may have been,
we can still understand their sorrow at leaving their
ancestral possessions. " The love of the New Zealander
for his land is not," says White (from whom I have
before quoted on this point), " the love of a child for his
toys. His title is connected with many and powerful
associations in his mind ; his love for the homes of his
fathers being connected with the deeds of their bravery,
with the feats of his own boyhood, and the long rest of
his ancestors for generations." Every nook and inlet of
the beautiful harbour of Kawhia was endeared to the
departing people, not only by its picturesque beauty,
which the New Zealander fully appreciates, but also by
its association with the most ancient traditions of the
tribe. Every hill, every valley, was connected, in their
memory, with scenes of childish joy, whilst many of the
singular and gloomy caverns in which the district
abounds, were crowded with the remains of their
ancestors, and were the subjects of their reverence and
awe ; and from these circumstances, not less than from
the uncertainty which necessarily hung over the future
of the tribe, we may estimate the strength of their faith
in the sagacity of the chief who had induced them to
embark in so remarkable a project.

90 THE STIRRING TIMES OF TE RAUPARAHA

The march was at length commenced, and at the end
of the third or fourth day the people arrived at the pa of
Puohoki, where Te Eauparaha determined on leaving,
under a sufficient guard, a number of the women,
including his own wife, Akau, who, by reason of
pregnancy, was unfit for travel. The remainder of the
tribe continued their journey, and settled for the season
at Waitara, Kaweka, and Taranaki, living in the pas of
the Ngatiawa and Ngatitama.

Shortly after this, Te Eauparaha determined to return
to Te Puohu's pa, in order to bring up the women who
had been left behind, and he selected twenty of his
warriors to accompany him. His tribe were unwilling
that he should undertake this expedition with so small
a number of men, urging him to go in force in order to
prevent the risk of any treacherous attack upon his
party. Te Euaparaha, however, insisted on limiting his
followers to the twenty men he had chosen, and started
on his journey.

On crossing the Mokau Eiver, he found the body of
Eangihaeata's only child, who had been drowned from
Topiora's canoe as she and part of the tribe came down
the coast during the general migration. It was in order
to commemorate this circumstance that the name Mokau,
as a nickname, was assumed by Te Eangihaeata. Te
Eauparaha wrapped the body of the child in his clothing,
and carried it with him to Puohu's pa, where it was
interred with due solemnity. On his arrival, he found
the women and the people he had left all safe, and at
once made arrangements for removing them to Waitara.
In the meantime his wife, Akau, had given birth to
Tamihana, who was living at Otaki in 1872.

THE STIRRING TIMES OF TE RAUPARAHA

91

On the third day after his arrival the party left the pa,
Te Eauparaha carrying his infant child on his back in a
basket. Just before reaching Mokau, it being dusk, they
were threatened by a considerable war party of Ngatimani-
apoto, who had crept down the coast after the evacuation
of Kawhia and the surrounding district, and Rauparaha

Te Rangihaeata.

had strong reason to fear that he and his people would be
attacked and cut off. By a clever stratagem, however,
he imposed upon the enemy. After clothing twenty of
the women in men's mats, and placing feathers in their
hair, and arming them with war clubs, he sent them
forward under the charge of his wife, Akau, a woman of

92 THE STIRRING TIMES OP TE RAUPARAHA

commanding stature, and who, on this occasion, wore a
red mat named Hukeumu, and brandished her weapon and
otherwise acted as if she were a redoubtable warrior,
whilst Te Eauparaha himself covered the retreat with
the men, the remainder of the party marching between
these two bodies.

The Ngatimaniapoto, mistaking the strength of Te
Rauparaha's force, commenced a retreat, but were
attacked by him, and five of their number killed, amongst
whom was Tutakara, their leader, who was slain by
Rangihoungariri, a young relative of Te Rauparaha,
already renowned as a warrior. The party then con-
tinued their march and reached the Mokau River at
dark, but were unable to cross it in consequence of its
being swollen by rain and the tide being high.

Ruaparaha knewT that the danger was not over, and
that the Ngatimaniapoto would, under cover of night,
attempt to take revenge for their loss. He therefore
ordered twelve large fires to be made, at some distance
from each other, and three of the women of the party,
still disguised as men, to be placed at each fire, to which
he also assigned one of his warriors, whilst he, with the
remainder, acted as scouts. The men near the fires
were to keep watch during the night, and occasionally
to address the others, saying, " Be strong, oh people, to
fight on the morrow if the enemy return. Do not consider
life. Consider the valour of your tribe." Besides this,
the women were directed to make much noise with their
speeches, so that Haiki even might hear their voices.
This further stratagem appears completely to have
deceived Ngatimaniapoto, who did not attempt to molest
them any further.

THE STIRRING TIMES OF TE RAIJPARAHA 93

During the night, however, a peculiar incident,
illustrative of Maori life, occurred, which might have
been productive of disaster but for the course taken by
Te Eauparaha. Amongst the women who were with
the party was Tangahoe, the wife of the chief, who had
an infant with her. This child in its restlessness began
to cry, and Te Rauparaha, fearing that his stratagem
would be betrayed by the cries of the child, told its
mother to choke it, saying, " I am that child." The
parents at once obeyed the command, and killed the
child.

Towards midnight the river fell considerably, and at
low tide the party left their fires and crossed it, continuing
their march until they reached a pa of the Ngatitama,
greatly rejoicing at their escape. Early on the following
morning Rauparaha's party, with a reinforcement of
Ngatitama and Ngatiawa, returned to the spot where
the fight of the previous afternoon had taken place, and
secured the bodies of Tutakara and the others who had
been killed. These were taken to Mokau, were they
were cut up and eaten, amidst great rejoicings on the
part of Ngatiawa and Ngatitama at the chance thus
afforded them of paying off some old grudge which they
had against Ngatimaniapoto.

The success of the stratagems employed by Te
Rauparaha on this occasion, added greatly to to his
renown as a warrior, and, moreover, invested him with
an attribute of almost sanctity, not only in the eyes of his
own tribe, but also in those of the allies. Te Rauparaha
then joined the main body of his people, who were
engaged in the necessary preparations for the resumption
of their migration.

"94 THE STIRRING TIMES OF TE RAUPARAHA

Shortly after this, it would appear that Te Whero Whero
and Te Waharoa, deeming the opportunity a good one
for striking a deadly blow against Te Rauparaha, had
collected a large force at the head of the Waipa, with
which they marched upon Taranaki, intending to attack
the Ngatitoa at Motunui, before the latter could obtain
any material assistance from Ngatiawa or Ngatitarna, the
main body of whom wen^Stationed chiefly at Te Kawaka,
Urenui, and other places.

The plans of the Waikato leaders were so carefully
laid in this resp^it, that Te Rauparaha received no
intimation of the*ir advance -phtil they were close upon
him, but he at once sent intelligence to Kaiaia, the
leading chief of the Ngatitama, since better known by the
name of Ta Ringa Kuri, with instructions to join him at
Motunui. However, before Kaiaia could come to his
assistance he assembled his own forces, including a small
body of Ngatiawa ; and, having a better knowledge of the
country than the enemy, he fell upon them suddenly, his
forces attacking in a compact body.

After encountering an obstinate resistance, he succeeded
in completely routing them with a loss of nearly 150 men,
including the principal chiefs, Hiakai and Mama, whilst
many other chiefs, and a large number of inferior people,
were taken prisoners. The latter were hung, and their
bodies, as well as those of the men who had fallen in
battle, were duly devoured, with all the ceremonies
attendant upon such a feast after a great and successful
battle.

Te Whero Whero arid Waharoa were the only great
chiefs of note who escaped on this occasion, the slaughter
of leaders having been peculiarly heavy, and even they
owed their lives to the connivance of Te Rauparaha,

THE STIRRING TIMES OF TE RAUPARAHA 95

who, apparently for reasons of his own of which I am
not informed, but possibly to avoid driving them to
desperation, did not care to attack them on the following
day.

It is said, whether truly or not I cannot decide, that
Te Waharoa did not exhibit his usual bravery on this
occasion, but fled early in the day. vlt appears, too, that
had Kaiaia's portion of £he Ngati'tama arrived in time to
take part in the battle, the whole of the Waikato force
would have been destroyed. Be this as it may, during
the night after the battle, Te Whero Whero approached
the camp of the Ngatitoa, and cried out to Te Eauparaha,
" Oh, Raha, how am I and my people to be saved ? " Te
Rauparaha replied, " You must run away this night. Do
not remain. Go, make haste." Te Whero Whero and
his men fled during the night, leaving their fires burning ;
and, when Kaiaia's forces came up on the next morning,
they found the Waikato camp deserted, whilst the bodies
of many of those who had been wounded in the previous
day's engagement, and had died during the night, were
left behind. These bodies were at once cut up and
devoured by Ngatitama, Te Rauparaha and his people
joining in the feast.

After all danger of further attack on the part of
Waikato had ceased, Te Rauparaha determined, before
resuming the movement southward, again to visit his
friends at Maungatautari, in order to induce the latter, if
possible, to join him in the expedition. For this purpose
he travelled to Taupo taking the road from Taranaki by
the Upper Wanganui and Tuhua. At Tuhua he had a
long conference with Te Heuheu, who promised to afford
.him any assistance he could in effecting his settlement

96 THE STIBKING TIMES OF TE RAUPARAHA

at Kapiti and on the main land, but would not consent
to take any other part in the undertaking.

He then proceeded to Opepe, on Lake Taupo, where a
large number of the Ngatiraukawa had assembled, under
Whatanui, in order to discuss Te Eauparaha's proposals.
Here a great tangi was held, at which Whatanui made a
speech to Te Eauparaha, and gave him many presents,
as they had not met for a length of time. After the
ordinary ceremonies were concluded, Te Eauparaha again
opened his proposals to the assembled chiefs, representing
the many advantages that would accrue from adopting
them, and particularly insisting on the opportunity it
would give the tribe of obtaining abundant supplies of
fire-arms, as Kapiti and other parts of Cook Strait had
already begun to be visited by European ships. He also
dwelt on the rich and productive character of the land,
and the ease with which it might be conquered, whilst
there was nothing to prevent, at the same time a large
number of the tribe from remaining at Maungatautari, in
order to retain their ancient possessions there. To all
this, however, Whatanui gave no reply, and the meeting
broke up without any indication that any part of the
tribe would join in the proposed expedition.

Te Eauparaha then visited other sections of the tribe,
and another great meeting took place, at which he was
not present. At this meeting the chief objection raised
was, that by joining Te Eauparaha he would become
their chief, and there was an unwillingness on the part
of the tribe, notwithstanding what had occurred at the
death of Hape, entirely to throw off their allegiance to
their own hereditary arikis. This resolution was
communicated to Te Eauparaha by Horohau, one of the
sons of Hape, by Akau, then Te Eauparaha's wife, and

THE STIREING TIMES OF TE EAUPARAHA 97

the reasons specially assigned for it grieved Te Rauparaha
very much.

Seeing the apparent impossibility of inducing
Whatanui's people to join him in his project, he went
on to Rotorua, and ultimately to Tauranga, where he
urged Te Waru to join him. Te Waru, however, refused
to leave Tauranga on account of his love for that place,
and for the Islands of Motiti and Tuhua.

Whilst Te Rauparaha was at Tauranga, news reached
that place that Hongi Heke, with the Ngapuhi, was
besieging the great pa of the Ngatimaru at the Thames
which, after some delay, they took, as mentioned in a
former chapter, slaughtering great numbers of the
inhabitants. Amongst others of the killed on this
occasion, were the infant children of Tokoahu, who had
married a grand niece of Te Rauparaha, He appears to
have been greatly exasperated at the absurd manner in
which the people of his pa had permitted it to be taken,
and at the destruction of his relatives, and at once went
over to Rotorua, whither another taua of the Ngapuhi,
under Pomare, had proceeded after the defeat of
Ngatimaru. Here he had an interview with Pomare,
and expressed his determination to kill some of the
Ngapuhi as a payment for the slaughter of Tokoahu's
children, to which Pomare consented, he being also in
some degree connected by marriage with Tokoahu.

The Ngapuhis, accompanied by Te Rauparaha,
proceeded to Paeoterangi, where Tuhourangi and some
others were duly sacrificed, with great solemnity, in order
to appease the manes of Tokoahu's children. Pomare
then gave over to Te Rauparaha a number of men who
had been under the leadership of Tuhourangi, who, from
that time, became attached to and incorporated with

G

98 THE STIRRING TIMES OF TE RAUPARAHA

Ngatitoa, and accompanied him on his return to Taranaki
shortly after the sacrifice in question.

On reaching Taranaki, he made preparations for
continuing the migration, and succeeded in inducing Wi
Kingi Eangitake, since celebrated in connection with the
Waitara war, and his father, Reretawhangawhanga, with
many other chiefs, and a considerable number of the
Ngatiawa tribe, to accompany him, his followers then
consisting of his own people (the Ngatitoa), numbering
200 fighting men, of the Ngapuhis who had been
transferred to him by Pomare, and of Wi Kingi 's
Ngatiawas, numbering nearly 400 fighting men, and their
several families.

During the interval between the commencement of the
migration and its resumption from Taranaki, after Te
Rauparaha's last return thither, a large war party of
Waikatos, under Tukorehu, Te Kepa, Te Kawau (Apihai),
and other chiefs, had descended the East Coast, whence
they invaded the territory which Te Rauparaha was
about to seize. The Muaupoko, Rangitane, and
Ngatiapa were all attacked on this occasion, and again
suffered great loss, a circumstance which became known
to Te Rauparaha through some Ngatiraukawa men who
had joined the Waikatos in their expedition, and who
had communicated its results to him during his last visit
to Maungatautari.

It appears, moreover, that after he had left Taupo,
Whatanui and a large party of Ngatiraukawa made up
their minds to join him at Kapiti, but instead of
following the same route which he intended to take, they
determined to proceed via Ahuriri, having been invited
thither by the Ngatikahungunu, for some purpose which
I cannot clearly make out. On their arrival there,

100 THE STIRRING TIMES OF TE RAUPARAHA

however, a dispute took place between the two parties,
and a battle ensued, in which the Ngatiraukawa were
defeated with considerable slaughter, the remainder of
the party being forced to retreat upon Maungatautari.

Late in the autumn of 1819, no doubt after the
ordinary crop of kumara had been gathered in, Te
Rauparaha resumed the march, which was uninterrupted
until they reached Patea, where five of the Ngatitoa men,
and a male slave of Topiora's named Te Ratutonu, who
had formerly been a chief, were murdered. To avenge
this murder, Te Rauparaha killed a number of the people
occupying Waitotara, and thence his party proceeded to
Wanganui, the greater portion of the women and children
travelling along the coast in canoes, whilst the warriors,
with most of the leading chiefs, travelled by land,
Te Rauparaha himself, however, travelling by water in a
large canoe taken from the Waitotara people.

I may here incidentally mention that his designs, at
this time, were not confined to the acquisition of Kapiti,
and the adjacent country ; he had also made up his mind
to invade the Middle Island after he had become well
settled in his new abode, in order to obtain the great
treasures of greenstone which were believed to be in
possession of the people of that Island. Of course, he
could only hope to affect this by obtaining a number of
large canoes, and, to use the words of his son, " canoes
were at that time his great desire, for by them only could
he cross over to the Island of Waipounamu."

Amongst the leading chiefs who accompanied Te
Rauparaha, was Rangihaeata, who, as will be remembered,
had, during the previous invasion, taken prisoner a
Ngatiapa woman of rank named Pikinga, whom he had
made his slave-wife. When her brothers heard of the

102 THE STIRRING TIMES OF TE RAUPARAHA

arrival of Ngatitoa at Wanganui, they, with a party
numbering altogether twenty men, came to meet her,
and accompanied Ngatitoa as far as the Eangitikei Eiver,
for, as the weather continued extremely fine, Te
Eauparaha thought it desirable to push the advance
as rapidly as possible.

On arriving at the mouth of the Eangitikei the people
rested for some days, those in the canoes landing for
that purpose. During this rest, armed parties were sent
inland in various directions, for the purpose of capturing
any stray people whom they could find, in order that
they might be killed and eaten ; but these parties found
the country nearly deserted, the remnant of the
original tribes having taken refuge in the fastnesses of
the interior.

Te Eauparaha then pushed on to the mouth of the
Manawatu, where he and his people again halted, parties
here also going in search of Eangitane, with the same
intentions with which they had previously sought the
Ngatiapa, and with very much the same result. Their
next stage was Ohau, where Ngatitoa settled until after
they had taken Kapiti, as will be mentioned in the
sequel. During this time the Muaupoko occupied the
country inland of Ohau and stretching to the Manawatu
Eiver, having a pa on Lake Horowhenua, and on the
banks of Lake Papaitanga, which is close to it.

Shortly after Te Eauparaha had settled at Ohau two
of the chiefs of Muaupoko visited him, and offered, if he
would come over to their pa at Papaitanga, to make him a
present of several large canoes. He was extremely
delighted at this offer, and at once consented to go.
Eangihaeata however, endeavoured to dissuade him,
saying, " Eaha, I have had a presentiment that you

THE STIRRING TIMES OF TE RAUPARAHA 103

will be murdered by Muaupoko," but Te Rauparaha
laughed at his fears ; and, attracted by the prospect of
obtaining the canoes -- which had been glowingly
described to him by the two chiefs — would not listen to
any suggestions against the proposed visit. He even
refused to take any large force wilih him, confining
himself to a few men, and to some of his own children.

It appears, however, that a plot had been laid between
Turoa and Paetahi (father -of Mete Kingi, afterwards one
of the Maori members of the Assembly), chiefs of the
Wanganui tribes, and the leading chiefs of the Muaupoko,
to murder Te Rauparaha, and the invitation to Papaitanga,
with the offer of the canoes, was only a step in the plot
for that purpose. It is quite clear that he apprehended
no danger, and that he fell into the trap laid for him with
wonderful facility.

It was evening when he and his companions arrived at
the pa, where they were received by Toheriri, at whose
house Te Rauparaha was to sleep. His people were all
accommodated in different parts of the pa, Te Rauparaha
alone remaining with Toheriri. The murder was to be
committed at night by a war party from Horowhenua,
and when Toheriri believed that his guest was fast
asleep, he rose and went out, intending to inform the
war party that Te Rauparaha was asleep in his house.
His movements, however, aroused Te Rauparaha, who at
once suspected some foul design, a suspicion which was
soon converted into certainty by the cries of some of his
people at the commencement of the bloody work. He
then escaped from the house, and, being entirely
unarmed, fled towards Ohau, which he succeeded in
reaching, but quite naked.

104 THE STIRRING TIMES OP TE RAUPARAHA

During the attack Eangihoungariri, who, it will be
remembered, distinguished himself when Te Eauparaha's
party were attacked by Ngatimaniapoto, near the River
Mokau, had succeeded in getting well away, but hearing
Hira's sister calling out to him that she would be killed,
at once returned to her aid, but was soon overwhelmed
by numbers and slain, Te Poa, Hira's husband, having
been killed previously. Hira, and a girl named Hononga,
were not killed, but were carried off to Euamahunga, in
the Wairarapa, where the former afterwards married
Taika, a distant relation of Te Eauparaha. These two
girls were the daughters of that Marore whom I
mentioned in a former chapter as having been his boy
wife.

This treacherous murder provoked the wrath of
Ngatitoa, who, from that time, proceeded to destroy
Muaupoko without mercy. Toheriri was taken prisoner,
and afterwards hung and eaten, undergoing dreadful
tortures. Before this event Muaupoko were a somewhat
powerful tribe, but their power was utterly broken
by the Ngatitoa and their allies, in revenge for the
attempted murder of their great chief.

.After this escape Te Eauparaha settled in Ohau, and
occupied the main land as far as Otaki, his war parties
constantly hunting the people at Earigitikei, Manawatu,
and Horowhenua; but a remnant of these tribes still
held Kapiti, notwithstanding several attempts to take
possession of it.

THE STIRRING TIMES OF TE RAUPARAHA 105

CHAPTEE V.

THE OCCUPATION OF KAPITI.

Amongst the chiefs who accompanied Te Eauparaha in
the migration, was his uncle, Te Pehi Kupe, who, by
virtue of his seniority of age and rank, was undoubtedly
entitled to the leadership of the tribe; but, although not
deficient in talent, and admittedly a great warrior, he was
inferior to his nephew in those special qualifications, which
had enabled the latter to acquire the power he held over
bis own tribe, and the influence he exercised in the
councils of the Ngatiawa and Ngatiraukawa. It has,
however, been asserted that there are grounds for
believing that Te Eauparaha was somewhat jealous of
Te Pehi, and that dreading the possibility of an attempt
on the part of the latter to assume the leadership of the
tribe in virtue of his higher social position, he would not
unwillingly have sacrified him. Indeed, it is said, that
the taking of Kapiti was primarily due to a treacherous
act on his part, committed for the express purpose of
involving Te Pehi, and a number of other members of
the tribe, in destruction ; but it is difficult to suppose
that Te Eauparaha could have maintained his high
position if this charge, and others of a similar nature,
were in any degree well founded. My own impression is
that the whole affair was planned for the express purpose

106 THE STIRRING TIMES OF TE RAUPARAHA

of throwing the defenders of Kapiti off their guard, and
so of securing a conquest which had. already been
several times attempted in vain, but which he felt to be
absolutely necessary for the success of his ultimate
designs.

It appears that one day he started with a large force of
Ngatitoa and Ngatiawa for Horowhenua, for the avowed
purpose of harassing the remnant of Muaupoko and
Rangitane who still wandered about that district, and
that before dawn of the morning after his departure
(which had been made known on the previous day to the
people on the Island through their own spies), Te Pehi,
and his own immediate followers, crossed the Strait and
attacked them. Thrown off their guard by the knowledge
of Te Rauparaha's absence with the bulk of the warriors,
they had neglected their ordinary precautions against
surprise, and were easily defeated, many being slain,
although the greater number escaped in their canoes to
the main land, and found refuge in the forests and
swamps of the Manawatu. On the return of Te
Rauparaha's war party, he at once passed over to
Kapiti, where he usually resided from that time till his
death.

Shortly after the taking of Kapiti, Wi Kingi and the
great body of the Ngatiawa returned to the Waitara, only
twenty warriors remaining with the Ngatitoa. Thus
weakened, they were ultimately compelled, by events
which I am about to relate, to abandon their settlements
on the main land, and to remove to Kapiti, where they
formed and occupied three large pas, one named
Wharekohu, at the southern end of the island ; another
named Rangatira, near the northern end ; and one
named Taepiro, between the other two, Te Rauparaha

108 THE STIRRING TIMES OF TE RAUPARAHA

and Eangihaeata, with the main body of the people,
residing in the latter.

Before relating the events which took place after the
departure of the Ngatiawa, it is necessary that I should
call attention to many affairs of importance which
occurred between that event and the first settlement of
the Ngatitoa at Ohau. It will be remembered that at
the close of the last chapter I mentioned the attempt
made by the Muaupoko to murder Te Eauparaha, near
Lake Papaitanga, and the determination of himself and
his tribe to lose no opportunity of taking vengeance for
the slaughter which had taken place on that occasion.

At the time of this occurrence, the Muaupoko were
still numerous and comparatively powerful, having
suffered much less during the previous incursions of the
Ngapuhi and Waikatos, than the neighbouring tribes ;
but they were, nevertheless, no match for the better
armed and more warlike Ngatitoa, and therefore rarely
met them in the open field, relying for security rather
upon the inaccessibility of their fortresses and upon their
intimate knowledge of the fastnesses of the Manawatu
district, than upon their prowess in the field. They then
occupied a number of pas in the country around Lakes
Papaitanga and Horowhenua, as well as several which
they had erected upon artificial islands in the latter
lake, in the manner so interestingly described by
Taylor, in a paper read before the Wellington
Philosophical Society. Now, it appears, that in
pursuance of his intention to destroy these people,
Te. Eauparaha constantly detailed war parties to attack
them, as well as to harass the unfortunate remnant of
the Eangitane who still lurked in the country to the
northward of their territory.

THE STIEEING TIMES OF TE EAUPAEAHA 109

Finding themselves unable to check these attacks, the
Muaupoko took refuge in the' lake pas, which the
Ngatitoa, however determined to attack. Their first
attempt was on that named Waipata, and, having no
canoes, they swam out to it, and succeeded in taking it,
slaughtering many of the defenders, though the greater
number escaped in their canoes to a larger pa on the same
lake, named Wai-kie-kie. This pa was occupied in such
force by the enemy, that the party which had taken
Waipata felt themselves too weak to assault it, and,
therefore, returned to Ohau for reinforcements. Having
obtained the requisite assistance, they again proceeded to
Horowhenua, and attacked Wai-kie-kie, using a number
of canoes, which they had taken at Waipata, for the
purpose of crossing the lake. After a desperate, but
vain resistance, they took the pa, slaughtering nearly 200
of the inhabitants, including women and children, the
remainder escaping in their canoes, and making their
way, by inland paths, in the direction of Paikakariki,
where they ultimately settled.

In the course of these several attacks, a number of the
leading Muaupoko chiefs were taken prisoners, all of
whom, except Eatu, who became the slave of Te Pehi,
were killed, and their bodies, as well as those of the
people slain in the assaults, duly devoured. It is matter
of note that, notwithstanding the occasional murder of
men of the Ngatiapa who happened to be found on the
south side of the Rangitikei River by the Ngatitoa and
Ngatiawa war parties, Te Rauparaha had, up to this time,
preserved friendly relations with that tribe, some of
whom occasionally fought in his ranks ; this was chiefly
owing to the connection of Rangihaeata with Pikinga,
but events which occurred shortly after the expulsion of

110 THE STIRRING TIMES OF TE RAUPARAHA

the Muaupoko from the Horowhenua country, led to a
rupture of this friendship and to the ultimate complete
subjugation of the Ngatiapa.

It was after the defeat of the former at Wai-kie-kie
that the Ngatiawa returned to Waitara, but although, as
I have before observed, their departure greatly weakened
Te Eauparaha, he and his people still maintained their
settlements on the mainland, and continued their raids
against the remnants of the defeated tribes. Amongst
the expeditions thus undertaken one, in which a larger
force than usual was engaged, was directed against a pa
at Paikakariki, occupied by the Muaupoko who had fled
from Wai-kie-kie. It was taken after an obstinate
struggle, in which many of the occupants were slain, the
conquerors remaining in possession for nearly two months
for the purpose of consuming their bodies and the stores
of provisions they found in the pa.

They were there suddenly attacked by the Nga-
tikahungunu from Wanganuiatera and the surrounding
country, and driven upon Waikanae with considerable
loss. This event, coupled with the threatening attitude
assumed by that powerful tribe, and the fact that the
remnants of the Muaupoko, Eangitane, and Ngatiapa,
were again collecting in the vicinity of their former
settlements, determined Te Rauparaha to abandon the
mainland, and to withdraw the whole of his people to
Kapiti until he could obtain the assistance (which he
«till confidently expected) of his kindred at Taupo and
Maungatautari.

He had no sooner retired to Kapiti, than the Eangitane
erected a large pa at Hotuiti, on the north side of the
Manawatu, within the tract subsequently known as the
Awahou Block, where they collected in force, and were

THE STIRRING TIMES OF TE RAUPARAHA 111

joined by three Ngatiapa chiefs of note. Te Rauparaha
hearing of this, determined to attack them, and he and
Rangihaeata marched to Hotuiti with a well appointed
tana, accompanied by Pikinga, who, on the arrival of the
party before the pa, was sent into it to direct the
Ngatiapa chiefs to retire to the district occupied by that
tribe on the north side of the Rangitikei river. This
they declined to do, and Te Rauparaha then sent
messengers to the Rangitane offering peace, and desiring
that their chiefs should be sent to his camp to settle the

Tongariro from Lake Taupo.

terms. Being advised by the Ngatiapa chiefs to accept
the offer, they sent their own head men to Te Rauparaha's
quarters, where they were at once ruthlessly slain, and
whilst the people in the pa, ignorant of this slaughter,
and believing hostilities were suspended, were entirely off
their guard, it was rushed by the Ngatitoa, and taken
after a very feeble resistance, the greater number of the
unfortunate people and their families, as well as the three
Ngatiapa chiefs, being slaughtered and devoured, such

112 THE STIRRING TIMES OP TE RAUPARAHA

prisoners as were taken being removed to Waikanae in
order to undergo the same fate.

After this treacherous affair, Te Rauparaha and his
force returned to Waikanae, where they indulged in
feasting and rejoicing, little dreaming that any attempt
would be made to attack them. It appears, however,
that the Ngatiapa at Eangitikei, incensed at the slaughter
of their three chiefs, had determined to revenge their
loss, and for this purpose had collected a considerable
war party, which was readily joined by the refugees from
Hotuiti and by a number of Muaupoko from Horowhenua.
Led by Te Hakeke, they fell upon the Ngatitoa during
the night, killing upwards of sixty of them, including
many women and children, amongst the latter being the
four daughters of Te Pehi. At the commencement of
the attack, a canoe was despatched to Kapiti for
reinforcements, which were at once sent, and, upon their
arrival, the enemy fled, but without being pursued. In
consequence of this attack, Te Rauparaha and
Rangihaeata became (to use the words of Matene Te
Whiwhi) " dark in their hearts in regard to Ngatiapa,"
and resolved to spare no efforts to destroy them, as well
as the remnants of Rangitane and Muaupoko.

Te Rauparaha had, of course, become aware of the
defeat of Whatanui and the Ngatiraukawa in their
attempt to reach Kapiti by the East Coast, but
immediately after the departure of the Ngatiawa he had
sent emissaries to Taupo, in order to urge upon the chiefs
to join him in the occupation of the country he had
conquered. In the meantime, however, a storm was
brewing which threatened utterly to destroy him and
his people. Ratu, the Muaupoko chief who had been
enslaved by Te Pehi, escaped from Kapiti and fled to the

THE STIRRING TIMES OP TE RAUPARAHA 113

Middle Island. Being anxious to avenge the destruction
of his tribe, he proceeded to organize an alliance between
the tribes occupying the southern shores of Cook Strait
and those which held the country from Patea to
Eangitikei, on the north, and the Ngatikahungunu at
Wanganuiatera and Wairarapa, on the south, for the
purpose of attacking Te Eauparaha with a force, which,
in point of numbers, at least, should be irresistible.

In the formation of the desired alliance he was
completely successful, and about the end of the fourth
year after the first arrival of the Ngatitoa, nearly 2,000
warriors assembled between Otaki and Waikanae, consist-
ing of Ngarauru, from Waitotara ; the people of Patea,
Wanganui, Wangaehu, Turakina, and Kangitikei, the
Eangitane of Manawatu, and the Ngatikahungunu,
Ngatiapa, Ngatitumatakokiri, Eangitane, and Ngatihuia,
from the Middle Island. They were provided with
ample means of transport, " the sea on the occasion of
their attack," to use the words of my informant, who
was present on the occasion, being covered with
canoes, one wing reaching Kapiti from Otaki, whilst the
other started almost simultaneously from Waikanae."
The landing of the warriors composing the right wing
was effected about four in the morning, but the alarm
having already been given by the chief Nopera, who had
discovered and notified their approach, the invaders were
at once attacked by the Ngatitoa, of Eangitira, with
great fury, whilst messengers were at the same time
despatched to Taepiri, where Te Eauparaha lay with the
bulk of his people, to inform him of the invasion.
Before he could reach the scene of the conflict, however,
the enemy had succeeded in pushing the Ngatitoa
towards Waiorua, at the northern end of the Island.

114 THE STIRRING TIMES OF TE RAUPARAHA

Pokaitara, who was in command, being desirous of
gaining time in order to admit of the arrival of reinforce-
ments, proposed a truce to the enemy, which was
granted by Rangimairehau, a Ngatiapa chief, by whom
they were led, who hoped, on his side, during the truce,
to be able to land the rest of his forces, and then
effectually to crush the Ngatitoa.

Shortly after the truce had been agreed to, Te
Rauparaha and his warriors reached the scene of action,
and at once renewed the battle with the utmost vigour ;
and, after a long and sanguinary conflict, completely
defeated the invaders, with tremendous slaughter ; not
less than 170 dead bodies being left on the beach, whilst
numbers were drowned in attempting to reach the
canoes that were still at sea. The remainder of the
invading force made their way, with all speed, to
Waikanae and other points of the coast, where many of
them landed, abandoning their canoes to the Ngatitoa,
who had commenced an immediate pursuit.

After the battle Te Eauparaha composed and sang a
" song of triumph," the words of which I regret that I
have not been able to obtain. The result was in every
way advantageous to his people, for no further attempt
was ever made to dislodge them, whilst they, on the
other hand, lost no opportunity of strengthening their
position and of wreaking vengeance on the Ngatiapa,
Eangitane, and Muaupoko, the remnant of whom they
ultimately reduced to the condition of the merest tribu-
taries, many of the leading chiefs, including Te Hakeke,
becoming slaves.

It would be useless for me to give anything like a
detailed account of the incursions of the Ngatitoa into
the country on the mainland, often extending as far as

THE STIRRING TIMES OF TE RAUPARAHA 115

Turakina, in which numbers of the original inhabitants
were killed and eaten, or reduced to slavery ; but it is
perfectly clear that their power was completely broken,
and that after Waiorua, the Ngatitoa and their allies
found no enemy capable of checking their movements.

Maori Swings.

The news of the battle having reached Taranaki, with
rumours of Te Eauparaha's astounding success, Te
Puaha, with a detachment of Ngatiawa, came down to
Kapiti in order to learn the truth of the matter, and

116 THE STIEEING TIMES OF TE RAUPAEAEA

having ascertained how completely Te Eauparaha had
defeated his enemies, he returned to Taranaki for the
purpose of bringing down a number of his people to join
the Ngatitoa in their settlement of the country, as well as
to take part in the prosecution of Te Eauparaha's further
designs. Accordingly, he shortly afterwards brought
with him, from Taranaki, a considerable number of
fighting men, with their families, consisting partly of
Ngatiawa proper, partly of Ngatihinetuhi, and partly of
Ngatiwhakatere, being members of a kapu of Ngatirau-
kawa, who had escaped from a defeat on the Wanganui
Eiver, and had incorporated themselves with the
Ngatiawa. This formed an important accession to the
force under Te Eauparaha, which received further
additions shortly afterwards from Te Ahu Karamu, a
Ngatiraukawa chief of high rank, who, against the feeling
of his people, had determined to join his great Ngatitoa
kinsman.

This chief, having heard from Te Eauparaha's emissaries
of the difficulties in which he was likely to be placed by
the defection of the Ngatiawa, had started from Taupo
with 120 armed men, of his own immediate following,
and arrived at Kapiti shortly after the battle of Waiorua,
and then took part in many of the raids upon the
original tribes which occurred after that event. After
remaining with Te Eauparaha for some months he
returned to Taupo with part of his followers, where he
reported the improved position of Ngatitoa, and urged
his own section of the tribe to join them. Finding them
still unwilling to do so, and being determined to effect
his object, he ordered the whole of their houses and
stores to be burned down, declaring it to be the will of
the atua or spirit, angry at their refusal to obey the

THE STIEEING TIMES OF TE EAUPAEAHA 117

words of their chief. This being done the people gave
way, and he took the necessary measures for the
journey.

In the meantime Whatanui and Te Heuheu had also
determined to visit Te Kauparaha, in order to inspect
the country he had conquered ; the former chieftain
intending, if it met his approval, to carry out his original
design of joining the Ngatitoa in its occupation. In
pursuance of this determination they, with a strong
force of their own warriors, joined Te Ahu Karamu's
party, the whole travelling down the Eangitikei Kiver
along the route followed by Te Ahu on his previous
journey. During this journey they attacked and killed
any of the original inhabitants whom they happened to
fall in with. This migration is known amongst the
Ngatiraukawa as the heke whirinui, owing to the fact
that the whiri, or plaited collars of their mats, were
made very large for the journey. Amongst the special
events which occurred on the march was the capture of
a Ngatiapa woman and two children, on the south side
of the Bangitikei. The unfortunate children were sacri-
ficed during the performance of a solemn religious rite ;
and the woman, though in the first instance saved by
Te Heuheu, who wished to keep her as a slave, was
killed and eaten by Tangaru, one of the Ngatiraukawa
leaders. Shortly after this Te Whiro, one of the greatest
of the Ngatiapa chiefs, with two women, were taken
prisoners, and the former was put to death with great
ceremony and cruelty, as utu for the loss of some of Te
Heuheu' s people who had been killed by the Ngatiapa
long before ; but the women were spared.

On the arrival of this heke at Kapiti, Te Heuheu and
Whatanui held a long conference with the Ngatitoa

118 THE STIRRING TIMES OF TE RAUPARAHA

chieftains, and Whatanui was at last persuaded to bring
down his people. For this purpose he and Te Heuheu
returned to Taupo, some of the party passing across the
Manawatu Block, so as to strike the Eangitikei Eiver
inland, whilst the others travelled along the beach to the
mouth of that river, intending to join the inland party
some distance up. The inland party rested at Eanga-
taua, where a female relative of Te Heuheu, named
Keremai, famed for her extreme beauty, died of wounds
inflicted upon her during the journey by a stray band of
Ngatiapa. A great tangi was held over her remains, and
Te Heuheu caused her head to be preserved, he himself
calcining her brains and strewing the ashes over the
land, which he declared to be for ever tapu. His people
were joined by the party from the beach road at the
junction of the Waituna with the Eangitikei, where the
chief was presented with three Ngatiapa prisoners, who
had been taken during the ascent of the river. These
were immediately sacrificed to the manes of Keremai,
after which the whole body returned with all speed to
Taupo.

Before the return of Whatanui and his people to
Kapiti, that place had been visited by some European
whale ships, and Te Eauparaha at once traded with
them for guns and ammunition, giving in exchange
dressed flax and various kinds of fresh provisions,
including potatoes. I may mention that until the arrival
of the Ngatitoa the potato had been unknown in the
Manawatu district, but at the time I now speak of, it
was extensively cultivated between that place and
Taranaki, and formed one of the staple articles of food
of the natives.

THE STIRRING TIMES OF TE RAUPARAHA 119

He had no sooner obtained a supply of fire-arms, and
ammunition than he resolved to carry out his long-
conceived intention of invading the Middle Island, a
design in which he was greatly aided by the capture of
the war canoes which had been abandoned by the allied
forces after the battle of Waiorua ; but, although he at
once made preparations for carrying out his project, he
postponed its actual execution till after the return of
Whatanui.

Shortly before the visit of the ships with which Te
Eauparaha had carried on his trade, Te Pehi, observing
one passing through Cook Strait, went out to her in a
canoe, and, having managed to conceal himself until the
canoe had left her, he succeeded ultimately in reaching
England, his design being, like that of E. Hongi, to
obtain a supply of fire-arms and ammunition. His visit
to England where he was known under the name of
Tupai Cupa, evidently a corruption of Te Pehi Kupe, is
described in the volume for 1830 of " The Library of
Entertaining Knowledge." We are enabled by means of
this incident to fix the dates of some of the principal
events in Te Rauparaha's career, for we know that it
was in 1826 that Te Pehi managed to secrete himself on
board the vessel above referred to.

Te Eauparaha's immediate designs were in the mean-
time somewhat interfered with by a rupture between a
section of his people and the Ngatitama, under Puaha,
some fighting taking place, which resulted in loss to both
sides ; but he at once peremptorily ordered peace to be
made, an order which was obeyed by both sides. It
seems that this dispute arose out of the occupation of
some of the conquered land, which was claimed by
both parties, and Waitohi, a sister of Te Eauparaha,

120 THE STIRRING TIMES OF TE RAUPARAHA

foreseeing that constant disputes were likely to arise
from the same cause, more especially when their
numbers were increased by the expected arrival of the
main body of the Ngatiraukawa, unless there was some
definite arrangement as to the division of the country
between them, suggested to Te Rauparaha that the
Ngatiawa should all remove to Waikanae, and should
occupy the land to the south of the Kukutawaki stream,
whilst the. country from the north bank of that stream as
far as the Wangaehu should be given up to the Ngatirau-
kawa.

This suggestion was adopted by all parties, and it was
determined that the Ngatiraukawa, already with Te
Eauparaha, should at once proceed to occupy Ohau, then
in the possession of the Ngatiawa. Having been
assembled for this purpose they were escorted to their
new location by Te Eauparaha and all the principal
chiefs of Ngatitoa, travelling along the beach. On their
way up they were feasted by Ngatirahira (a hapu of
Ngatiawa) upon the flesh of black-fish, a large school of
which had been driven ashore at low water, where the
natives ingeniously tethered them by their tails with
strong flax ropes, killing them as they were wanted for
food. The Ngatiraukawa having been put into quiet
possession of the houses and cultivations of the Ngatiawa,
the latter removed to Waikanae, which continued for
some time afterwards to be their principal settlement.
The wisdom of Waitohi's suggestion above referred to is
apparent from the fact that no further land disputes
occurred between the several tribes until the fighting at
Horowhenua many years afterwards, as will be related
in the sequel.

THE STIRRING TIMES OF TE EAUPARAHA 121

Between this event and the date of Whatanui's return
to Kapiti with the main body of his people, a heke
composed of 140 fighting men with their families — called
the heke kariritahi, from the circumstance that the
warriors armed with muskets, had enlarged the touch-
holes so as to be enabled (shrewd fellows as they were)
to keep up a more rapid fire upon an enemy by saving
the trouble of priming — came down from Maungatautari
under the command of Taratoa. Whatanui accompanied
this heke for the purpose of conferring with Te
Rauparaha on matters of importance, but finding that the
chief was absent, he at once returned to Taupo in order
to bring down his people.

The constant arrival of these armed bodies, and the
manner in which they roamed over the Manawatu and
Eangitikei districts, treating the remnant of the Ngatiapa
and other original tribes with the greatest rigour, induced
the latter to throw themselves upon the hospitality of the
Ngatikahungunu at Wairarapa. In pursuance of this
resolve, some 300 of them, including women and children,
proceeded thither, but in consequence of a murder,
followed by an act of cannibalism, which had been
committed by some of the Eangitane upon a Ngatika-
hungunu man not long before, that tribe not only refused
to receive the refugees, but attacked and drove them back
with slaughter. The Ngatiapa then formally placed
themselves at the mercy of Eangihaeata, whose con-
nection, so frequently alluded to, with a chief of their
tribe induced him to treat them with leniency, and they
were accordingly permitted to live in peace, but in a state
of complete subjection.

The remnant of the Muaupoko, in like manner, sought
the protection of Tuauaine, a chief of the Ngatiawa, who

122 THE STIRRING TIMES OF TE RAUPARAHA

agreed to defend them against the long standing wrath of
Te Rauparaha, but, as it appears, in vain ; for it seems
that having been informed by some of the Ngatiraukawa
that these people were again settling at Papaitangi and
Horowhenua, Te Rauparaha and Rangihaeata, with a war
party of Ngatitoa and Ngatiraukawa, proceeded thither
and attacked them, killing many and taking a number of
others prisoners, amongst whom was Toheriri, their
chief. Toheriri's wife composed a lament on the occasion
of the death of her husband, which is still recited amongst
the Maoris. In this song she reflected on the broken
promise of Tuauaine, who, though very sad at this
slaughter, was entirely unable to prevent it. I merely
mention this incident here, in order to show that lapse of
time had in no degree weakened the revengeful feelings
of Te Rauparaha, and that he considered the manes of his
murdered children insufficiently appeased by the
slaughter of the hundreds whom he had already
sacrificed.

In about a year after the visit of Whatanui with Te
Heuheu the former returned to Kapiti with the main
body of his tribe, this migration being known as the heke
mairaro, or " heke from below," the north point being
always treated by the Maoris as downward. From that
time forth for some years, parties of the same tribe
constantly recruited their countrymen in their settle-
ments on the Manawatu, gradually extending their
occupation over the whole country between Otaki and
Rangitikei, although their chief stations were in the
Horowhenua and Ohau districts : whilst the Ngatiapa,
under the protection of Rangihaeata and Taratoa,
occupied some country on the north of the Rangitikei,
yielding a tribute to both of these chiefs as a condition of
their being left in peace.

THE STIRRING TIMES OF TE RAUPARAHA

123

Not long after the arrival of Whatanui with the heke
mairaro, Te Eauparaha put in execution his long
meditated project of invading and permanently occupying
the northern coasts of the Middle Island. It appears
that his fame as a warrior had reached the ears of
Eerewhaka, a great chief of the Ngaitahu, whose
principal settlement was at the Kaikoura Peninsula.
This chief had been excessively indignant at the defeat of

The Kaikoura Mountains.

the allies at Waiorua, and on hearing of the song of
triumph, chanted by Te Eauparaha on that occasion, in
which the latter indicated his intention of attacking and
subduing the Ngaitahu, he had declared " that if Te
Eauparaha dared set a foot in his country he would rip
his belly with a niho-manga, or shark's tooth," a curse
which was reported to Te Eauparaha by a runaway
slave, and which — his memory for small matters being

124 THE STIRRING TIMES OP TE RAUPARAHA

remarkably tenacious — would afford him, at any distance
of time, ample pretext and indeed justification for attack-
ing Eerewhaka and his people.

In 1828, having accumulated a considerable quantity
of fire-arms and ammunition, he started with 340 picked
warriors, comprising Ngatitoa, Ngatiawa, Ngatitama, and
Ngatiraukawa, under Niho, the son of Te Pehi, Takerei,
Te Kanae, Te Koihua, Te Puoho, and other chiefs of
note, and first made for D'Urville Island, at the north-
east of Blind Bay. At this time D'Urville Island, the
Pelorus and Queen Charlotte Sounds, the Wairau and
the Awatere, were all occupied by a numerous section of
the Eangitane tribe, which had settled in these places
after destroying the Ngatimamoe some 200 years before.
But though numerous, and in that sense powerful, so
long as their warfare was carried on with the ordinary
New Zealand weapons, they were no match for the
chosen warriors of Te Eauparaha, more particularly when
armed with the more deadly European weapons. The
consequence was that they wrere everywhere disastrously
defeated, hundreds of them being killed and devoured on
the spot, whilst numbers of the prisoners were taken
to Kapiti to undergo the same fate, the wretched
remnant being kept in abject slavery by such of their
conquerors as settled in the newly acquired district.

Whilst Te Eauparaha was engaged in these operations
Te Pehi returned from England, and at once joined him
with a considerable number of followers. Shortly after
this the main force divided, a sub-division of the Ngatitoa
named the Ngatirarua hapu, under Niho and Takerei, the
Puketapu and Nutiwai hapus of Ngatiawa, under Te
Koihua, and the Ngatitama, under Te Puoho, proceeding
to Blind and Massacre Bays — whose exploits will be

125

hereafter referred to — whilst Te Eauparaha, Te Pehi, and
other chiefs, with 300 well armed men, flushed with
victory, and grown strong upon human flesh, left
Eangitoto for the Kaikoura Peninsula, in order to afford
to Rerewhaka the opportunity of putting his long made

Te Pehi.

threat into execution. But the Ngatitoa chief felt sure
of a comparatively easy victory, for notwithstanding a
great numerical superiority on the part of the enemy, he
knew that they were indifferently, if at all, supplied with
fire-arms, whilst the great bulk of his own men were well
furnished with guns, powder, and ball.

126 THE STIRRING TIMES OF TE RAUPARAHA

It will be observed that, in accordance with the well
known habit of the New Zealanders, Te Rauparaha had
never forgotten Rerewhaka's curse, and he felt highly
elated at the prospect of a revenge, which the force at his
command rendered almost certain. But besides this
prospect of vengeance, and the anticipated additional
gratification of devouring the bodies of the slain, he
expected to acquire large quantities of greenstone
weapons and ornaments, in which, as he had been
informed by the slave who had reported Rerewhaka's
foolish boast, the Ngaitahu of the Kaikoura and the
Amuri were especially rich, for notwithstanding the
introduction of fire-arms into their system of warfare,
the mere pounamu, or greenstone battle-axe, and other
implements of war manufactured from that substance,
was then, and indeed always has been, held in great
estimation by the Maoris. Te Rauparaha, therefore,
longed to add the acquisition of such treasures to the
gratification which he would derive from wreaking
vengeance upon the Ngaitahu chieftain, for the insult
under which he had so long suffered.

As my readers are probably aware, the greenstone or
nephrite, from which the more valuable of the weapons
in question are made, is found exclusively on the West
Coast of the Middle Island, and it appears that the
Ngaitahu of Kaikoura and Amuri especially, had long
been in the habit of sending war parties across the
island, for the purpose of killing and plundering the
inhabitants of the district in which it was obtained.
These expeditions sometimes passed through the Tarn-
dale country to the Upper Waiauua, and from thence
through the Kopiokaitangata, or Cannibal Gorge, at the
head of the Marina River, into the valley of the Grey,

127

whence they ran down the coast to the main settlements
from the mouth of that river to Jackson Bay, and at
other times passed from the Conway and other points on
the East Coast through the Hanmer Plains to the valley
of the Ahaura, a tributary of the Grey, and so to the
same localities.

The line of route by the Cannibal Gorge runs partly
.through a tract of country which I now occupy as a

Tatooing on Te Pehi's face.

• cattle-run, and my men have frequently found stone
axes, pawa shells, remains of eel-baskets, and other
articles, left on the line of march ; similar articles being
also found on the line through the Hanmer Plains. The
scenery of the upper country on the line by the Cannibal
Gorge is very grand and beautiful, the valley of Ada, the
head waters of which rise within half a mile of those of

128

the Marina, running through an immense cleft in the
Spencer Mountains, the summits of Mount Una and the
Fairy Queen, capped with perpetual snow, rising abruptly
on each side of the stream, to a height little under 6,000
feet, whilst the valley itself is rarely more than a quarter
of a mile in breadth. The Cannibal Gorge is extremely
rugged, and the fall of the river tremendous, its waters,
when swollen by rain and melting snow, pouring down
the gorge for miles in a perfect cataract of foam, and
with a roar, which, echoed from the rocky glens on each
side, rivals that of Niagara.

During their journeys to the coast through these
rugged scenes the war parties lived entirely on eels,
wekas, and kakapos, which, at that time, were numerous
in the ranges ; whilst on their return, after a successful
raid, human flesh was often carried by the slaves they
had taken, and the latter were, not unfrequently, killed
in order to afford a banquet to their captors. During
these expeditions large quantities of greenstone, both in
rough blocks and in well-fashioned weapons — an art
especially known to the West Coast natives — were often
obtained, if the invaders was not discovered in time to
permit the inhabitants to conceal themselves and their
treasures, and it was the accumulated wealth of many
years which Te Eauparaha expected to acquire in case
he should prove victorious in his projected attack upon
Rerewhaka and his people.

THE STIRRING TIMES OF TE RAUPARAHA 129

CHAPTEE VI.

THE STEUGGLE WITH THE NGAITAHU.

IT was not till the morning of the fourth day after
leaving D'Urville Island that the war party reached the
Kaikoura Peninsula, and as they had arrived before
daylight they anchored a short distance from the shore,
in order that they might be enabled at dawn to recon-
noitre the position of the enemy before landing. It
would appear that the Ngaitahus at that time expected a
visit from a southern chief of their own tribe, with a
considerable following, and that on the morning in
question, seeing the canoes of Te Eauparaha's party at
anchor, and not having noticed the direction from which
they had come, they mistook them for those of their
friends, and large numbers of the people of the pa ran
down to the shore, shouting the cry of welcome to the
supposed visitors, who, at once seeing the advantage
which the mistake would afford them in their intended
attack, made for the shore with all possible speed, and
having reached it jumped out of the canoes, and immedi-
ately commenced the attack.

The unfortunate people being quite unarmed, and
taken by surprise, endeavoured to escape by retreating
towards the pa, which, in the general confusion, was
taken without difficulty, some 1,400 of the people,
including women and children, being killed or taken

I

130 THE STIRRING TIMES OP TE RAUPAKAHA

prisoners, amongst the latter of whom was the chief
Rerewhaka, whose threat Te Rauparaha was then
avenging. After remaining for some time to feast upon
the bodies of the slain, and to plunder the pa of its
treasures, the victorious Ngatitoa returned with their
prisoners to Kapiti, where the greater number of the
latter, including Rerewhaka himself, were put to death
and eaten, the chief having been sacrificed with great
cruelty on account of the threat which had been the
prime cause of the attack. In consequence of this
circumstance Te Rauparaha named the battle the " niho
manga, or battle of the shark's tooth."

At the time of this event another section of the Ngai-
tahu tribe occupied an extensive pa called Kaiapohia, about
fourteen miles north of Christchurch, with the inhabi-
tants of which Te Rauparaha made up his mind to pick
a quarrel at the first convenient opportunity, but he felt
that the force he had under his command at Kaikoura
was too small for the purpose of any attack upon it,
particularly after the enemy had received notice of the
fall of the latter place, and had had time to make
preparations for defence.

In the following year, before he had had an opportunity
of devising any particular scheme for the purpose of
bringing about a quarrel between himself and the Kaiapoi
people, he was induced again to attack upon the remnant
of the Ngaitahu at Kaikoura, in consequence of an insult
put upon Rangihaeata by a Ngatikahungunu chief
named Kekerengu, who, dreading the consequences, had
fled across the strait and taken refuge with them. Te
Rauparaha collected a considerable band of Ngatitoa and
their allies, under his own leadership, with Te Pehi, Pohai-
tara, Rangihaeata, and other principal chiefs under him,

THE STIRRING TIMES OP TE RAUPARAHA 131

and started for the Wairau, whence he made his way
along the coast to Kaikoura. On his arrival there he
found that the pa had been evacuated on their approach,
the inhabitants flying down the Amuri. They were
overtaken by the war party at a pa called Omihi, where

Decorated Head of Te Rauparaha's War Canoe.

they were attacked and routed with great slaughter,
numbers of prisoners being also taken.

These were left in charge of a detachment, whilst the
rest of the force pushed with all speed for Kaiapohia, in
order that Te Bauparaha might put his design against its
inhabitants into execution. The pa of that name was
situated just within the line of the coast dunes of

132 THE STIRRING TIMES OP TE RAUPARAHA

Pegasus Bay, about a mile to the south of the Eiver
Ashley, and was erected upon a promontory about nine
or ten acres in extent, which extends into a deep swamp
lying between the sand dunes and the bank of the river.
This swamp, which is very deep, nearly surrounds the
site of the pa, and prevented it from being attacked
at any point except in front ; and along the line of the
front, extending from one branch of the swamp to the
other, a distance of about 250 yards, it was defended by
a double line of heavy palisading and a deep ditch, with
two large outworks, from which a flank fire could be
maintained on any party attempting to scale the
palisades.

I have frequently visited the site of this pa, which
still exhibits unmistakeable evidences of the conflict
which took place there, including many relics of the
special festivities with which the Maoris invariably
celebrated their victories. I was informed that after its
fall (which will shortly be fully detailed) the principal
defenders threw large numbers of their choicest green-
stone weapons and ornaments into the deepest part of
the swamp, where they still lie, to reward any enter-
prising person who will drain it for the purpose of
recovering them.

When Te Eauparaha and his people arrived at the pa,
they at once opened intercourse with the chiefs,
pretending that they had come to seek their friendship,
and desired to barter fire-arms and ammunition in
exchange for greenstone, in which the people of Kaiapoi,
like their kinsfolk at Kaikoura, were extremely rich, but
the latter, having been informed by some refugees of the
slaughter at Omihi, distrusted the good intentions of
their visitors. In order, however, to remove all pretext

THE STIRRING TIMES OF TE RAUPARAHA 133

for hostilities they received them with great appearance
of cordiality, and treated the chiefs who visited their
houses with ostentatious hospitality. Te Eauparaha
himself, however, could not be induced to enter the pa,
the wily chief feeling that he had too surely earned their
animosity by the slaughter of their kinsfolk, and, there-
fore, could not justly place much trust upon their
professions of friendship.

It appears, according to the Ngatitoa account of the
affair, that Te Pehi, who in order to keep up the
deception had carried on a trade with some of the
people, let the cat out of the bag ; for a Ngaitahu chief
having expressed great unwillingness to part with a
coveted greenstone weapon, was told by Te Pehi, in
anger, " Why do you, with the crooked tatoo, resist my
wishes; you, whose nose will shortly cut off with a
hatchet." This confirmation from the lips of one of the
chiefs in command of the Ngatitoa of their preconception
of the real designs of Te Eauparaha's party, determined
the people in the pa to strike a blow which would prevent
Te Eauparaha from further prosecuting his design, at
least at that time ; and, for this purpose, they resolved to
kill the chiefs then in the pa, amongst whom, besides Te
Pehi, were Pokaitara, Te Aratangata, of Ngatiraukawa,
and others of note.

Pokaitara had taken to wife from amongst the
prisoners at Kaikoura the daughter of Eongatara, one of
the Ngaitahu chieftains then in the pa, and having been
invited to the house of the latter under pretext of
receiving a present of greenstone, proceeded thither
without suspicion of foul play. As he stooped to enter
the house the old chief, Eongatara, took hold of his mat,
saying, ' Welcome, welcome, my daughter's lord," at the

134

same time killing him by a blow on the head with the
greenstone club which he expected to have received as a
gift. The death of Pokaitara was the signal for a general
slaughter of the Ngatitoa chiefs, who were at once
despatched, their bodies being destined to the umus of
their murderers.

The slaughter of his uncle, and of so many of his
leading chiefs, was a severe blow to Te Rauparaha, who,
with the rest of his party, at once fell back on Omihi,
where he re-united his forces. In part revenge for the
murder, he at once slew all the prisoners, and, after
devouring their bodies, returned to the Wairau, whence
they crossed over to Kapiti.

The Ngaitahu account of the origin of the quarrel is
different, and I give it from a petition presented, in 1869,
to the House of Eepresentatives, by Patterson, then
Maori member for the Southern Maori Electoral Dis-
trict. The petition refers to a letter addressed to
Patterson by the runanga, or local council, of the Maoris
living near the European village of Kaiapoi, which is
situated on the banks of the Waimakariri Eiver, some
miles south of the pa above referred to.

The following is the text of the letter, which I give
nearly entire, as being of much interest in connection
with my story : —

" To Patterson, —

" 0 friend, salutations to you, and to the Assembly,
that is to say, the great chiefs who work for justice and
truth.

" 0 sir, this is the matter which we submit to you, do
you publish it to the Assembly, so that the great doctors
may examine this disease. The disease is the sale by
Ngatitoa of this land.

THE STIRRING TIMES OF TE HAUPARAHA 133

" After you had left, the runanga gave their attention
to the question of the affliction under which they are
suffering, and now it is submitted to the great doctor to
be prescribed for by him. Had the defeat of the people
at this land been equal to that of the people of Rangitikei
and Manawatu by Te Eauparaha and Ngatiraukawa,
where the people were killed and the land was taken
possession of, and has been kept up to this time, then it
would have been right that we should suffer under this
affliction. But, as for the defeat of the natives of Kaiapoi,
the Maori runanga consider that is very clear that the
battles in which the Kaiapoi natives were defeated were
not followed up by occupation on the part of the victors.

" According to our view the killing of the Kaiapoi
natives was caused by the Rangitane, who said that Te
Rauparaha was to be killed, with a stick used for beating
fern-root. He then attacked the Rangitane, and defeated
them. When Rerewhaka heard that his relatives had
been slain, he said that he would rip Te Rauparaha's
belly up with the tooth of a barracoota : it was through
that that this evil visited this place. Rerewhaka was
living amongst the people of Kaiapoi when he said that.
Te Rauparaha should have killed that man, for he was
the cause of the crime ; he spared him, but killed the
descendants of Tuteahuka. O friends, the men of
Kaiapoi were in deep distress on account of the killing
of their relatives at Kaikoura and at Omihi. Now these
two pas were destroyed by Te Rauparaha ; then Ngati-
tuteahuka and Ngatihikawaikura, the people of Kaiapoi,
bewailed their defeat. Te Rauparaha should have borne
in mind that the flesh of our relatives was still sticking
to his teeth, and he should have gone away and left it to
us to seek payment for our dead after him ; but he did
not, he came to Kaiapoi.

136 THE STIEEING TIMES OF TE EAUPAEAHA

"When he came the old chiefs of Kaiapoi wished to
make peace, and sent Tamaiharanui to Te Eauparaha.
On their meeting they made peace, and the talk of
Tamaiharanui and Te Pehi was good. After Tamai-
haranui had started to come back, Te Eauparaha went
to another pa of ours, called Tuahiwi, and there
sought for the grandmother of Tamaiharanui. They dug
her body up and ate it, all decomposed as it was.
Tamaiharanui was greatly distressed, and threatened to
kill the war party of Te Eauparaha. Then his elder
relatives, the great chiefs of Kaiapoi, said to him, ' 0 son,
do not, lest further evil follow in your footsteps.' He
replied, It would not have mattered had I been away
when this decomposed body was eaten, but, as it is, it
has taken place in my very .presence.' Well, as the
chief gave the word, Te Pehi, a great chief of Ngatitoa,
and others were killed. Then Te Eauparaha went
away."

Such is the Ngaitahu account of the origin of the
quarrel, which I am inclined to accept. It will be
thought strange that Te Eauparaha did not, without
seeking any pretence for the act, attack the pa in force,
but to have done so would have been a violation of the
Maori etiquette in matters relating to war. He had
taken vengeance for the threat of Eerewhaka, and it was
for the relatives of the latter to strike the next blow,
which it appears they were unwilling to do, dreading the
very results which afterwards followed in revenge for the
killing of Te Pehi.

Te Eauparaha brooded much over this murder of his
relative, who, having accepted a secondary position in
the tribe, no longer excited his jealousy, and had greatly
assisted him as a wise counsellor and valiant leader.

THE STIRRING TIMES OF TE RAUPARAHA 137

After full consultation with the other chiefs of the tribe,
he resolved that his revenge should be carried out by an
act as treacherous as that by which the death of Te Pehi
and 'his companions had been brought about ; and whilst
still revolving in his mind the best means of accom-
plishing this design, a European vessel arrived at Kapiti,
from Sydney, after having passed through Foveaux Strait
and visited the Auckland Islands for the purpose of
leaving a party of sealers at the latter place.

Amongst the passengers by this vessel was Hohepa
Tamaihengia, a near relative of Te Bauparaha, who, on
leaving Foveaux Strait, had heard of the murder of Te
Pehi and his companions from the Maoris there. Hohepa
himself at once conceived the project of seizing and
killing some of the Ngaitahu chiefs in utu for their
death, and entered into arrangements with the master
of the vessel to proceed to Akaroa for that purpose.
This plan, however, having become known to some
European passengers who were about to join a whaling
party in Queen Charlotte Sound, they dissuaded the
master from carrying it into effect, and the vessel
proceeded direct to Kapiti.

Hohepa communicated his design to Te Rauparaha,
who determined to follow it out on the first convenient
opportunity. Some time after the departure of this
vessel, the English brig " Elizabeth " arrived at Kapiti.
This vessel was commanded by a person named Stewart,
to whom Te Rauparaha offered a large cargo of flax if he
would carry him and a chosen party of warriors to
Akaroa, for the purpose of seizing Tamaiharanui, the
principal chief of the Ngaitahu, who had been present at
Kaiapoi, at the time of the murder of Te Pehi, and had
indeed taken an active part in counselling it.

138 THE STIRRING TIMES OF TE RAUPARAHA

Stewart assented to the proposal, and conveyed Te
Eauparaha and his warriors to Akaroa, where the
European scoundrel, at the instigation of his charterer,
opened communication with the unsuspecting Tamai-
haranui, and ultimately induced him, with his wife and
daughter, by the promise of some guns and powder, to
come on board, where he was at once seized by Te
Eauparaha, who, with his men, had up to this time
remained concealed in the hold of the vessel. Having
bound the captured thief, they remained quiet until
nightfall, and then landing in the ship's boats, attacked
the Ngaitahu in their village, of whom they killed large
numbers. The bodies of the slain were taken on board
the vessel, which at once set sail for Kapiti.

On the passage up the successful taua feasted on these
bodies, using the ship's coppers for cooking them. It
may be that when Stewart engaged his vessel for thi&
expedition he was not made aware of the intentions of Te
Eauparaha, or did not foresee the results which followed,
whilst he was certainly unable to prevent the atrocities
which were perpetrated on board of her, but his name
will always be infamous for his connection with this
atrocious affair. It appears that the unfortunate
Tamaiharanui attempted to commit suicide, in con-
sequence of which he was chained in the cabin, but his
hands being free, he managed to strangle his daughter,
and push her body through one of the after ports, in
order to save her from the indignities to which she would
be subjected by her ruthless captors. But he himself
was taken alive to Kapiti, where he was delivered over to
the widows of Te Pehi, who subjected him to frightful
tortures, until at length he was put out of his misery by
a red-hot ramrod being passed through his neck.

THE STIRRING TIMES OF TE RAUPARA.HA 139

The following is the account given to me by Tamihana
Te Eauparaha of the mode in which the unfortunate
chief was delivered over to his death :— " When the
vessel arrived at Kapiti it was proclaimed that
Tamaiharanui was on board, and the people were
delighted. Ngaitahu had thought there was only the
flowing sea (i.e., that there was no one going to attack
them), but they were deceived, and Tamaiharanui was
taken. There were not many people left in charge of
Kapiti when the ship returned; they were at Waikanae
and Otaki scraping flax as cargo for the vessel. Te Pehi's
widows were at Waitohu, near Otaki, scraping flax.
Tamaiharanui was then taken to Otaki in Te Bauparaha's
canoe to be shown to those widows, as it was to be left
to them to determine whether he was to be killed or
allowed to live.

" When they arrived at Otaki he asked Te Eauparaha
to spare him, but Te Bauparaha replied : ' If the party
killed, that is, Te Pehi, belonged to me, I would save
you, but as the dead belonged to Ngatitoa, I cannot save
you.' He was then taken to Waitohu, to be seen by the
widows, and by Tiaia, the chief wife Te Pehi, and was
then delivered over to them. They hung him on a tree
and killed him with great torture, and he died when a
red-hot ramrod was put through his neck by Tiaia. Te
Eauparaha did not witness his death."

It is impossible to conceive that women could descend
so low in the scale of humanity as to commit such
atrocities without any sentiment of compassion or of
remorse, but those who are familiar with the history of
the times of which I write, may recall many frightful
instances of barbarity of the same kind.

140 THE STIRRING TIMES OF TE RAUPARAHA

Amongst these, one of the most cruel which has come
under my notice is the following, related by Wilson in
his " Three Chapters in the Life of Te Waharoa " : — " We
may here mention a tragedy — all are tragedies in this
chapter of horrors. Mr. Knight was accustomed, every
morning about sunrise, to attend a school at Ohinemutu
Pa, but as there were no scholars on the morning of the
12th May, he went to the place where he was told they
would be found. There he perceived a great number of
people sitting in two assemblages on the ground— one
entirely of men, the other of women and the chief Pango.
The former company he joined, and conversed with them,
as well as he was able, on the sin of cannibalism, but
Korokai and all laughed at the idea of burying their
enemies.

" Their conversation ceased, however, on Knight hearing
the word patua (kill) repeated several times ; and looking
round toward the women, he was horrified to see the
widow of the late chief Haupapa, who had been killed at
Maketu, standing naked and armed with a tomahawk,
whilst another woman, also nude, and Pango were
dragging a woman taken prisoner at Te Tumu, that she
might be killed by Mrs. Haupapa, in the open space
between the men and the women. Mr. Knight
immediately sprang forward, and entreated them not to
hurt the woman, but Mrs. Haupapa, paying no attention,
raised her hatchet ; on this, Knight caught the weapon
and pulled it out of her hand, whereupon the other
woman angrily wrenched it from his grasp, and would
have killed him had not Pango interposed by running at
him and giving him a blow and thrust that nearly sent
him into the lake. He was, however, about to return
when the natives seized him and held him back.

THE STIRRING TIMES OF TE RAUPARAHA 141

" Just then, the poor woman slipping out of the
garments which she was held by, rushed to Knight, and
falling down, clasped his knees convulsively, in an agony
of terror. Her murderers came, and abusing the pakeha
the while for pokanoaing (interfering or meddling), with
difficulty dragged her from her hold. The helpless
pakeha says, ' It would have melted the heart of a stone '
to hear her calling each relative by name, beseeching
them to save her, for though a Tauranga woman, she was
connected with Eotorua, and to see her last despairing,
supplicating look, as she was taken a few yards off and
killed by that virago Mrs. Haupapa.

" Now this scene occurred simply because Haupapa's
widow longed to assuage the sorrow of her bereaved
heart, by despatching, with her own hand, some prisoner
of rank as utu for her lord. The tribe respected her
desire; they assembled to witness the spectacle, and
furnished a victim by handing over a chief's widow to
her will."

It may, as I have before observed, seem strange that
Te Eauparaha did not at once take the bolder and more
manly course of attacking the Ngaitahu at Kaiapoi, in
the ordinary way of warfare, for the purpose of avenging
the murder of Te Pehi and his brother chiefs, but I was
informed by his son that the course he adopted was
strictly tika, or in other words, in accordance with Maori
etiquette in such matters, and that, indeed, any other line
of action would not properly have met the exigencies of
the case.

That Te Eauparaha was not limited to the adoption of
what we should consider the treacherous plan of revenge
above related is clear from the events which I am about
to refer to, for in about a year after the capture of

142 THE STIREING TIMES OF TE RAUPABAHA

Tamaiharanui our chief determined, in furtherance of his
original design, to attack the great pa at Kaiapoi. For
this purpose he assembled a large force, comprising
Ngatitoa, Ngatiawa, and Ngatiraukawa, part of whom
made their way through the Wairau Gorge and the
Hanmer Plains to the Waipara River, which flows into
the sea near the north head of Pegasus Bay ; whilst he
with the main body of his forces passed over to the
East Coast, and from thence down that coast to the
mouth of the Waipara, where they were joined by the
inland party.

The inland line of march runs through some of the
most picturesque country in New Zealand, the gorge of
the Wairau, especially, being rugged and grand in the
extreme. I was the first European who ever passed
through this gorge, which I did in 1859 or 1860 for the
purpose of determining whether it would afford a
practicable line of communication between Nelson and
Canterbury, and on that occasion I was accompanied by
a Ngatitoa man, who had been one of the inland war
party on the occasion above referred to. Singular to
state, however, I found, after passing through the gorge,
that he had entirely forgotten the line of route between
Tarndale and the pass into the Hanmer Plains, and the
season was, unfortunately, too far advanced to permit of
my attempting to discover it independently. Indeed,
my party was snowed up for several days, and as we ran
some risk of getting short of food for the return journey,
I was reluctantly compelled to give up the design.

This was, however, of little importance, as Mr. Weld,
afterwards Governor of Western Australia, had, a few
days before my passage through the upper part of
the gorge, found his way into Tarndale over the mount

THE STIRRING TIMES OF TE RAUPARAHA 143

near the junction of the Wairau and Kopiouenuku
Elvers, and had established the connections between that
place and the pass known as Jollie's Pass, leading from
the Clarence River into the Hanmer Plains. Subsequent
explorations of my own resulted in the discovery, of
the country in the Upper Waiauua and the line of the
Cannibal Gorge, and of a shorter and easier pass from
Tarndale into the Hanmer Plains, being probably the one
used by the native party above referred to.

After the junction of the two bodies Te Eauparaha
proceeded at once to Kaiapohia for the purpose of
attacking the pa. The Ngaitahu were evidently quite
unprepared for this fresh invasion, a large number of
their warriors being absent at Port Cooper, whither they
had accompanied Taiaroa (father of the member of the
House of Eepresentatives of that name), who was then
the leading chief of that portion of their tribe, which
occupied the country in the neighbourhood of the present
site of Dunedin, and who was returning home after a
visit to his kinsfolk at Kaiapohia. Others of the people
were engaged in their cultivations outside of the pa,
which was, in fact, only occupied by a small number of
able-bodied warriors and a few of the older men, and
some women and children.

So carefully had Te Eauparaha concealed the approach
of his war party that the first intimation which the
inhabitants of the pa received of it was the sound of the
firing as his force attacked the people in the cultivations,
and the cries of the dying and wounded ; and they had
barely time to close the gates of the outworks and to
man the line of defences before a number of the enemy
appeared in front of it. The Ngatitoa at once sprang to
the assault, hoping to carry the defences by a coup de

144 THE STIRRING TIMES OF TE RAUPARAHA

main, but were repulsed with some slaughter ; and after
renewing the attempt and finding them too strong to be
thus overcome, they determined to commence a regular
siege.

For that purpose they intrenched themselves on the
ground in front of the pa, at the same time occupying
some sand-hills which commanded it on the eastern side,

but from which
it is separated
by a branch
of the great
swamp before
referred to. In
the meantime,
some of the
Ngaitahu who
had escaped
from the first
attack, favour-
ed in so doing
by their intim-
ate knowledge
of the line of
swamps which
occupies the
the sea coast

Taiaroa.

between the sand-dunes and

intervals

as far as Banks Peninsula, managed to reach Port
Cooper, where they informed their people of the attack
upon the pa, arriving there in time to stop Taiaroa
and those who were about to accompany him to Otago.

After collecting reinforcements from the villages on
the peninsula, Taiaroa and his forces made their way
along the coast line as far as the Waimakariri, availing

THE STIRRING TIMES OF TE RAUPARAHA 145

themselves of the swamps above referred to, for the
purpose of concealing their march from any detached
parties of the Ngatitoa. On reaching the Waimakariri
they crossed it on rafts (commonly called mokihi by the
natives) made of dried stalks of the flax, and concealed
themselves until dark.

Finding the hostile forces encamped along the front of
the pa, and warned by their watch-fires that they were
on the alert, they determined to ford the swamp at a
narrow point on its western side, and to enter it through
an outwork erected there, that being the only point
along the line of the swamp which was at all weak.
Using the utmost caution in their approach to this point
they succeeded in reaching it without having attracted
the notice of the besiegers, and at once plunged into the
swamp, trusting to be able to struggle through it and
enter the pa without being attacked by the Ngatitoa.
Knowing, however, that the defenders would also be on the
alert, they shouted the name of Taiaroa as they plunged
into the water, in the hope that their friends would
recognise their voices and take the necessary steps to
admit them ; but the latter, believing it to be a ruse of the
Ngatitoa, opened fire upon them, which was kept up
vigorously for some time. The error having at last been
discovered, and little damage having fortunately been
done, the main body of the warriors were admitted into
the pa, to the great joy of the handful of people by whom,
up to that time, the defence had been maintained.

The siege operations were, however, in but a slight
degree affected by this accession of strength to the
besieged, for although they made frequent sorties against
the works of the Ngatitoa, these experienced warriors
held them without difficulty, and repulsed them all with

K

146 THE STIRRING TIMES OF TE RAUPARAHA

loss to the assailants. The Ngaitahu, dispirited by their
failures, soon abandoned these tactics, and, trusting in
the impregnable nature of the pa, confined themselves to
purely defensive operations. I ought to mention that
at the time the siege commenced the pa was well
provisioned, besides which the lagoon yielded large
supplies of eels, so that the defenders ran little risk of
being obliged to surrender on account of famine, whilst
the besiegers, on the other hand, were compelled to
depend on foraging parties for supplies, and frequently
ran short of provisions. Indeed, the difficulty of feeding
his men was the chief cause which led to the adoption
of a plan of attack which, so far as I am aware, was then
adopted for the first time in Maori warfare.

A council of war having been held, it was determined
to sap up to the two outworks, and as soon as the head
of the sap had been carried up to them, to pile up in
front of them immense quantities of dried brushwood,
which were to be set ori fire when the wind blew in the
direction of the pa, and to rush it so soon as the
palisading had been burned down. This plan was carried
out, and the two lines of sap exist to this day, and are as
well carried out as if done by the most experienced
European engineers.

At first Te Rauparaha suffered considerable loss, for
the enemy, foreseeing that the pa must be taken if this
plan of operation was successfully carried out, made the
most strenuous efforts to prevent it, but having been
defeated in every encounter, and Te Rauparaha having
taken precautions to prevent future loss, they allowed
the saps to be pushed close up to the outworks. So
soon as the besiegers, however, had piled the brushwood
in position it was fired by the people of the pa, the wind

THE STIRRING TIMES OF TE RATJPARAHA 147

at the time blowing from the north-west ; but a sudden
change occurring, both the outworks, as well as the
general line of defences, were soon enveloped in a mass
of flame and smoke, from which the defenders were
compelled to retreat.

When the palisading had thus been destroyed, the
Xgatitoa rushed through the burning ruins, and a general
massacre ensued. Many endeavoured to escape by
swimming across the lagoon, and some few succeeded in
doing so, whilst others were interrupted by bodies of
Ngatitoa detached for that purpose. The slaughter was
tremendous, whilst numbers of prisoners also fell into-
the hands of the victors. Some conception may be
formed of the numbers slain and eaten, when I mention
that some time after the settlement of Canterbury the
Eev. Mr. Eaven, Incumbent of Woodend, near the site
of the pa in question, collected many cartloads of their
bones, and buried them in a mound on the side of the
main road leading from the present town of Kaiapoi to the
north. Ghastly relics of these feasts still strew the same
ground, from which I myself have gathered many.

Having thus captured the main stronghold of the
Ngaitahu, Te Eauparaha sent detached parties of his
warriors to scour the plains as far south as the Eakaia,
as well as to ravage the villages on the Peninsula,
by whom hundreds of the unfortunate people wrere
slaughtered ; after which he made his way back to the
shores of Cook Strait, and from thence to Kapiti, laden
with spoil, and accompanied by large numbers of
captives, some of whom were kept in slavery, whilst
others w7ere used in the ordinary manner in the festivities
by which his triumph was celebrated.

148 THE STIRRING TIMES OF TE RAUPARAHA

CHAPTEE VII.

THE LAST PHASE.

Te Eauparaha having thus completed his design of
conquering the Middle Island, next turned his attention,
at the earnest request of the Ngatiraukawa, to avenging
•a defeat which the latter had sustained some time
previously at the hands of the tribes occupying the line
•of the Wanganui Eiver. In this defeat only a few of
the chiefs had escaped the general slaughter, amongst
whom were Te Puke and his younger brother Te Ao,
both of whom succeeded in making their way to Kapiti.

In consequence of this resolution, a war party number-
ing nearly a thousand fighting men, under the most
distinguished chiefs of the three tribes, then united under
the general leadership of Te Rauparaha, was despatched
to lay siege to Putikiwaranui, a great pa of the Wanganuis,
which was occupied and defended by nearly double the
number of the attacking force. The siege lasted upwards
of two months, during which many sorties were made,
but the besiegers maintained their ground, and ultimately
carried the enemy's works by assault, slaughtering an
immense number of them.

Turoa and Hori Te Anaua (afterwards known as Hori
KingiJ the head chiefs, however, escaped, but the fact
that no attempt was even made to avenge this serious
disaster, is of itself the strongest evidence of the power

149

of Te Eauparaha and his allies, and of the absurdity of
supposing that his occupation of the country he had
conquered could for a moment have been disturbed by
the remnant of the Ngatiapa, Eangitane, and Muaupoko
tribes which had still escaped the general destruction of
their people.

Soon after the year 1835, the great body of the
Ngatiawa, under the chiefs E Puni, Warepouri, Wi
Tako, and others, and accompanied by numbers of the
Taranaki and Ngatiruanui tribes, came down the coast,
many of them settling around and to the southward
of Waikanae, whilst others took possession of Port-
Nicholson and the Hutt country, from which they drove
the section of the Ngatikahungunu, which up to this
time had occupied those districts. This migration took
place after the destruction of the great Ngatiawa pa of
Pukerangiora, inland of the Waitara.

It appears that many years before this event the
Waikato tribes, under Te Whero Whero and Taiporutu
(father of Waharoa and grandfather of William Thompson
Tarapipi, so celebrated in connection with our own
Waikato wars) had suffered severely at the hands of the
Ngatitama under the leadership of Kaeaea, by whom
Taiporutu was crucified in the gateway of a pa defended
by this ruthless wrarrior. It was indeed from this
circumstance that Waharoa took his name, which
signifies the large gateway of a pa.

This defeat, as well as that which they had suffered at
the hands of Te Eauparaha and his allies, during the
migration of the Ngatitoa from Kawhia, naturally
rankled in their minds, and in one of the intervals of the
wars of Te Waharoa against the Ngatimaru, he and Te
Whero Whero concerted a campaign against the Ngatiawa.

150 THE STIRRING TIMES OF TE RAUPARAHA

There is liittle doubt, however, that but for the great
superiority in the weapons of the Waikato force they
would have thought twice before attacking their old foes,
who had always been notorious for their bravery, and
who in their frequent migrations had proved themselves
more than a match for even the most warlike tribes to which
they became opposed. But the possession of a large
supply of fire-arms gave to the Waikato chieftains an
almost irresistible offensive power, and they did not
hesitate, therefore, in attacking the Ngatiawa, even in
the midst of their own country and in their principal
stronghold.

The pa was defended by a large number of warriors,
and withstood for many months the most vigorous
assaults, only falling at last after the unfortunate
inhabitants had suffered much from famine. When taken,
hundreds of prisoners fell into the hands of the victors,
and it is related of Te Where Whero that upwards of 250
of them were slain with his own hands, in order that
they might be prepared for the ovens.

It is said that, as he sat on the ground after the
assault, the unfortunate wretches were one by one
placed alongside of him, their heads within his reach,
and that he despatched them successively with a single
blow on the skull with a celebrated mere pounamu,
afterwards in the possession of his son, the Maori King.
After killing this great number he threw the mere down,
exclaiming, " I am tired, let the rest live," and
accordingly their lives were spared, but they were kept
in slavery until some time after the establishment of the
European settlement of New Plymouth.

The heavy blow thus inflicted upon the tribe, and the
fear of complete annihilation, determined those who still

THE STIRRING TIMES OF TE RAUPARAHA 151

remained to join Te Eauparaha and the Ngatiraukawa>
whose forces, thus increased, would be more than a
match for any war party which the Waikatos could
bring against them, even if the chiefs of the latter tribes
felt disposed to carry hostilities into Te Eauparaha's
country. It appears that, shortly after the arrival of the
Ngatiawa on the coast, they formed the design of taking
possession of a large part of the country occupied by the
Ngatiraukawa, and particularly that in the neighbour^
hood and to the north of Otaki. It would seem,
moreover, that there was dissension amongst the
Ngatitoas themselves, a portion of them taking part
with the Ngatiawa, out of jealousy at some apparent
favouritism extended by Te Eauparaha to the great
Ngatiawa chieftains, and more particularly to Whatanui,
whose relationship to Te Eauparaha, together with his
high character as a chief and warrior, gave him great
influence with the latter.

The immediate cause of the fighting to which I am
about to refer, however, was a robbery committed by a
party of Ngatiruanui, who were caught by the Ngatirau-
kawa in the very act of plundering their potato pits near
Waikawa. A conflict at once took place, in which a
leading chief of the Ngatiruanui, named Tawhake, was
killed, and this led to hostilities being carried on between
the two tribes at various points on the line of their
settlements between Manawatu and Waikanae. This
state of affairs continued for a considerable time, the
forces engaged on each side being numerous and well
armed, the result being that large numbers were killed
on both sides.

Soon after this civil war had commenced Te Eauparaha
who at once saw the disastrous results which must

152

follow from it, sent messengers to Te Heuheu, urging that
chief to bring down a force sufficiently strong to enable
him to crush the Ngatiruanui, who were the most
turbulent of the insurgents, after which he hoped to be
able to bring about a peace between the remainder of
the contending parties. He was much grieved, more-
over, at the dissension in his own tribe, part of which, as
I have before mentioned, had joined the Ngatiawa
leaders, and had taken an active part in the numerous
engagements which had already occurred. The loss on
both sides had been severe, and Te Eauparaha knew full
well that he required the whole strength at his command
to maintain his position against the Wanganui and
Ngatikahungunu tribes, who would have been but too
ready to attack him if they saw any reasonable prospect
of success.

In this connection, I may observe at this period the
shores of Cook Strait were frequented by numbers of
whale and other ships, and the tribes along the coast
found no difficulty in obtaining fire-arms and ammuni-
tion, which were the principal articles received in barter
for flax, then largely used in Australia for the manu-
facture of wool-lashing. This facility of obtaining
European weapons placed the tribes in question upon a
footing of comparative equality in their contests, and
Te Eauparaha could no longer reckon upon the con-
tinuance of the advantages which his own earlier
possession of them had given him in his wars, and it-
was, therefore, of the utmost moment to him that
nothing should take place which would tend to weaken
his influence or his numbers.

It was, therefore, with great satisfaction that he
received intimation from Te Heuheu of his intention to

THE STIRRING TIMES OF TE RAUPARAHA 153

bring a large force to his aid : and, in effect, within two
or three months after the commencement of hostilities,
that chief, accompanied by other chiefs of note from
Maungatautari and Taupo, amongst whom were Tariki
and Taonui, reached Otaki with nearly 800 well-armed
fighting men. No sooner had they arrived than they
proceeded to attack the Ngatiawa at Horowhenua, a
pa close to the Otaki Eiver. But even with this great
accession to his forces, the contest raged for several
months with varying success, the slaughter in some
instances being very great. In one of the battles
Papaka, a favourite brother of Te Heuheu, was killed, and
in another Te Tipi, a son of Te Eauparaha.

At length a great battle was fought at Pakakutu, in
which the Ngatiruanui were defeated with serious loss,
their chief Takerangi being killed and their pa taken.
This battle put an end to the war, for soon afterwards
the whole of the leading chiefs on both sides met, and
upon the advice and urgent entreaty of Te Heuheu and
Whatanui, a peace was made, which was not again
broken until the fighting at Kirititonga, which (as will be
mentioned in the sequel) took place on the day before
the arrival of the " Tory."

Immediately after peace had been solemnly ratified
the parties divided, the Ngatiraukawa proceeding to
re-occupy their former settlements around Ohau and
Horowhenua, and also the district between the Mana-
watu and Rangitikei Rivers, whilst the Ngatiawa retired
below Waikanae, occupying the various points, including
Port Nicholson, in which they were ultimately found by
the Agent of the New Zealand Company.

Te Rauparaha, however, was so much grieved at what
had taken place, and more particularly at the defection

154 THE STIRLING TIMES OF TE RAUPARAHA

of that part of his own tribe which had joined the
Ngatiawa during the recent struggle, that he determined
to accompany Te Heuheu back to Maungatautari, and
settle there for the remainder of his days. In pursu-
ance of this resolve, he collected his more immediate
followers and proceeded as far as Ohau, where, however,
he was overtaken by messengers from Otaki and Kapiti,
urging him to abandon his resolution and to remain with
his people. In this request they were joined by Te
Heuheu, and after much discussion and persuasion he
consented to their request, returning to Kapiti, after
taking leave of his great ally.

This was the last great struggle in which Te Rauparaha
was engaged, but it seems that during the intervals of
rest between his various more important undertakings,
he was ever mindful of the treacherous attempt of the
Muaupoko to murder him, and of the actual slaughter of
his children, and had unceasingly persecuted the
remnant of this tribe, until at last they, as well as the
Ngatiapa and Eangitane, sought the protection of Te
Whatanui. In the words of Te Kepa Eangihiwinui
(better known as Major Kemp), son of Tunguru, one of
the chiefs of the Muaupoko, who had been concerned in
the murder, "Whatanui took them under his protection,
and promised that nothing should reach them but the
rain from heaven;" meaning that he would' stand
between them and the long-nursed and ever-burning
wrath of Eauparaha.

The latter unwillingly yielded to the wishes of his
great kinsman, and from that time ceased directly to
molest these unfortunate people, who were suffered
again to occupy part of their original territory in the
neighbourhood of Lake Horowhenua ; not as a tribe,

THE STIRRING TIMES OP TE RAUPARAHA 155

however, but simply in the character of tributaries, if
not actual slaves, to Whatanui. In the words of Matene
Te Whiwhi, " Te Eauparaha was anxious to exterminate
the Muaupoko, but Whatanui interfered. Some had been
taken prisoners, but others were living dispersed in the
mountains. When they came to Horowhenua, they
came like wild dogs ; if they had been seen, they would
have been caught and killed. There was one there, a
woman of rank whose possessions had covered all Otaki,
and who had been a slave of mine. She was the wife of
Te Kooku. They had been taken but not killed."

But it is clear, nevertheless, that although Te
Eauparaha refrained from directly molesting them, he
was not unwilling to join in any indirect attempt to
exterminate them, for we find that on one occasion Wi
Tako, in conjunction with some of the Ngatitoa chiefs,
having been instigated by Te Eauparaha to do so, invited
the whole Muaupoko people to a great feast to be held at
Ohariu — upon some one of the numerous pretexts which
the Maoris knew so well how to use for engaging in festiv-
ities, it having been arranged beforehand that these
guests should all be murdered and eaten.

The bait took, notwithstanding the advice of Whatanui,
who, distrusting the reasons assigned for the festival,
cautioned the Muaupoko not to attend, predicting some
disaster to them. Notwithstanding this caution, up-
wards of 150 attended the festival, all of whom were
slaughtered, and their bodies duly consigned to the
ovens ; but this was the last great act of slaughter of the
kind which took place.

Shortly after the close of the civil war to which I
have lately alluded, a section of the Ngatiawa tribe,
known as the Ngatimutunga, which had taken up their

156 THE STIRRING TIMES OF TE RAUPARAHA

quarters in Port Nicholson, chartered the English
brig "Rodney" to carry them down to the Chatham
Islands, which had been reported to them by a member
of their hapu, who had visited the islands in a whaling
ship, as being thickly peopled with an unwarlike and
plump-looking race, who would fall an easy prey to such
experienced warriors as his own people. This occurred
about the year 1836, and within less than two years after
the expedition reached the islands the aboriginal in-
habitants were reduced from 1500 to fewer than 200
people, the greater number having been devoured by
their conquerors. In one of the cases in the Wellington
Museum may be seen a bone spear, which formerly
belonged to Mokungatata, one of the leading chiefs of
the Ngatimutunga, who was known to have lived for a
considerable time almost exclusively on the flesh of
young children, as many as six of them being sometimes
cooked in order to feast himself and his friends.

Harking back to the division of Te Eauparaha's forces,
just before he left D'Urville Island for the purpose of
attacking the Kaikoura Pa, that portion that remained
under the leadership of Niho, Takerei, Te Koihua and
Te Puoho, proceeded to attack the settlements of the
Rangitane and Ngatiapa in Blind and Massacre Bays,
which they entirely destroyed. Te Koihua settled near
Pakawau, in Massacre Bay, where I frequently saw the
old man, prior to his death. Strange to say, his love for
greenstone was so great that even after he and his wife
had both reached a very advanced age, they travelled
down the West Coast in 1858, then a very arduous task,
and brought back a large rough slab of that substance,
which they proceeded diligently to reduce to the form of
a mere.

THE STIRRING TIMES OF TE RAUPARAHA 157

Niho and Takerei, leaving Te Koihua in Massacre Bay
at the time of their original incursion, proceeded down
the coast as far as the Hokitika Eiver, killing and taking
prisoners nearly all the existing inhabitants. Amongst
the prisoners was'Tuhuru, who was afterwards ransomed
by the Ngaitahu for a celebrated mere called Kai Kanohi,
now in the possession of the descendants of Matenga Te
Aupori.

Niho and Takerei settled at the mouth of the Grey,
whilst detached parties occupied various points along the
coast, both to the north and south of that river. I do
not think it necessary to refer in any detail to the events
which took place between the Horowhenua war and the
arrival of the " Tory " with Colonel Wakefield in 1839.

On the 16th November in that year this ship reached
Kapiti, and Colonel Wakefield was informed that a
sanguinary battle had just been fought near Waikanae
on that morning between large forces of the Ngatiawa on
the one side, and of Ngatiraukawa on the other. This
fight is commonly known as the kirititonga, and was
caused by the renewal, at the funeral obsequies
of Te Bauparaha's sister Waitohi, of the land feuds
between the two tribes. The forces engaged were large,
and the killed on both sides numbered nearly eighty,
whilst considerable numbers were wounded. Te Eaupa-
raha himself took no part in the battle, reaching the
scene of action after the repulse of the Ngatiraukawa,
and narrowly escaping death by swimming off to his
canoe, his retreat being covered by a vigorous rally on
the part of his allies. This was the last contest which
occurred between the natives along the coast in question,
the arrival of the European settlers entirely changing the
aspect of affairs.

158 THE STIRRING TIMES OF TE RAUPARAHA

I need not here detail the arrangements made by
Colonel Wakefield for the purchase of the country in the
neighbourhood of Wellington, and along the coast to the
northward, . but it is worth while to extract from E. J.
Wakefield's " Adventures in New Zealand " the account
he gives of, the Colonel's first meeting with Te Rauparaha,
of the appearance of the latter, and of the impression
which he made upon his European visitors.

" We had just made up a boat's crew," he says, "from
the cabin party, to go over and see the field of battle, the
surgeons taking their instruments with them, when a
message arrived from Te Rauparaha. He was on Evans
Island, the nearest to the ship of the three islets, and
expressed a desire to see Colonel Wakefield. We there-
fore pulled round and went to see him. He had just
returned from the scene of bloodshed, whither he asserted
that he had gone to restore peace ; and seeing the arrival
of our ship, which was taken for a man-of-war by many
even of the Europeans, he had betaken himself, with all
his goods, to the residence of an English whaler, named
Thomas Evans, on whom he relied for protection from
some imaginary danger.

" We had heard, while in Cloudy Bay, that Te
Eauparaha had expressed himself in somewhat violent
terms towards us for purchasing Port Nicholson without
his sanction ; and he was described by the whalers as
giving way to great alarm when told what the ship was,
and as having inquired anxiously what natives we had on
board. As we leaped from our boat he advanced to meet
us, and, with looks of evident fear and mistrust, eagerly
sought our hands to exchange the missionary greeting.

" During the whole of the ensuing conversation he
seemed uneasy and insecure in his own opinion, and the

THE STIBEING TIMES OF TE EAUPAEAHA 159

whalers present described this behaviour as totally at vari-
ance with his usual boastfulness and arrogance. He made
us a pious speech about the battle, saying that he had had
no part in it, and that he was determined to give no
encouragement to fighting. He agreed to come on board
the next day, and departed to one of the neighbouring
islands.

" He is rather under the average height, and very
dignified and stately in his manner, although on this
occasion it was much affected by the wandering and
watchful glances which he frequently threw around him,
as though distrustful of everyone. Although at least
sixty years, old he might have passed for a much younger
man, being hale and stout, and his hair but slightly
grizzled. His features are aquiline and striking, but an
overhanging upper lip, and a retreating forehead on
which his eyebrows wrinkled back when he lifted his
deep sunken eyelids and penetrating eyes, produced a
fatal effect on the good prestige arising from his first
appearance. The great chieftain, the man able to lead
others, and habituated to wield authority, was clear at
first sight ; but the savage ferocity of the tiger, who
would not scruple to use any means for the attainment
of that power, the destructive ambition of a selfish
despot, was plainly discernible on a nearer view.

"Innumerable accounts have been related to me of Te
Rauparaha's unbounded treachery. No sacrifice of*
honour or feeling seems to have been too great for him,
if conducive to his own aggrandizement or security. He
has been known to throw one of his own men overboard
in order to lighten his canoe when pursued by the
enemy, and he had slaughtered one of his own slaves at
the late feast at Mana to appear opulent in the eyes of

160 THE STIRRING TIMES OF TE RAUPARAHA

his assembled guests. This was one of the poor,
submissive, hard-working tributaries whom we had seen
at the Pelorus.

" In his intercourse with the white whalers and traders
and the shipping in the Strait, he had universally dis-
tinguished himself by the same qualities. By dint of
cringing and fawning upon those who showed power and
inclination to resist his constant extortions, and the most
determined insolence and bullying towards those whom
he knew to be at his mercy, he succeeded in obtaining a
large revenue from the white population, whether
transient or permanent, which he invariably applied to
the extension of bis power among the natives.

" He was always accompanied in these marauding
excursions, which he frequently extended over to Cloudy
Bay and Queen Charlotte Sound, by Eangihaeata, who
had become his inseparable companion since his rise in
authority. Their respective stations were pithily
described by one of the whalers, who told us that ' the
Eobullar ' as he mispronounced his name, ' cast the
bullets, and the Eangihaeata shot them.' Te Eauparaha
was the mind, and his mate the body, on these blackmail
gathering rounds. They had both acquired a violent
taste for grog, and this, with fire-arms and powder, were
the principal articles demanded."

Such is the account given by a writer, by no means
favourable to Te Eauparaha, of the impressions he had
formed of the chief upon their first interview, and
although in some respects the picture he draws is not a
favourable one, we may clearly see that its worst features
are owing to the intercourse of Te Eauparaha with the
class of European traders who then frequented the coast.
Master as he was of all the treacherous arts practised by

THE STIRRING TIMES OF TE RAUPARAHA 161

the Maori warrior, and ruthlessly as his designs were
carried out, and fearful as the results may have been, it
must be remembered that he was doing no more than his
great countrymen, E Hongi, Waharoa, Te Whero Whero,
and other leading chiefs who, during the same period,
carried on wars in various parts of the islands.

Those who knew Te Whero Whero Potatau will recall
the peculiar dignity of his manner, and certainly no
one would have supposed that the tall, graceful-looking
man in the full dress of an English gentleman, who
conversed with quiet ease with those whom he met in
the drawing-rooms of Government House, at Auckland,
was the same person as the savage who sat naked on
the ground at Pukerangiora smashing the skulls of
hundreds of defenceless prisoners, until he was almost
smothered with blood and brains.

Nor can I believe that Te Eauparaha was ever guilty
of the treacherous conduct towards his own people with
which he is charged by Mr. Wakefield. Their love and
respect for him were very great, and the influence he
acquired with such men as Te Heuheu and Whatanui
indicates that he possessed the highest qualities as a
chief.

I had not intended to carry my story beyond the
arrival of the " Tory," but I think it is as well to give
Te Eauparaha's own view of the disastrous affair at the
Wairau in 1843, and of its results as related to me by
his son.

" I will now," he says, " leave my account of the
battles of Te Eauparaha at this end of the island, and
speak of the folly of the Europeans and Maoris at
Wairau, where Wakefield met his death. The fight, and
death of Wakefield and the other European gentlemen

162 THE STIRRING TIMES OP TE RAUPARAHA

in 1843, were caused by the deceit of Captain Piringa-
tapu (anglice Blenkinsopp). He deceived Te Eauparaha
in giving him a big gun for the purchase of Wairau. He
wrote some documents in English, which said that he
had bought that land. Te Eauparaha did not know
what was in those documents, and signed his name in
ignorance. Captain Piringatapu told Te Eauparaha that
when he saw the captain of a man-of-war he was to show
him the documents that he might know that they were
chiefs. Te Eauparaha thought that it was all correct.

" When Te Eauparaha returned from Cloudy Bay, near
Wairau, he gave the documents to Hawea* to read ;
when he had read them, he told Te Eauparaha that all
his land at Wairau had passed away to Captain Piringa-
tapu, and that he had received a big gun for it. Te
Eauparaha was angry, and tore up the documents and
threw them in the fire, also the documents held by the
chiefs of Ngatitoa at Kapiti, and Ngatitoa of the other
island.

" When Wakefield arrived, and the settlements of Nel-
son and Wellington were formed, he (Wakefield) went to
Wairau for the purpose of surveying. Te Eauparaha
did not consent, as he had not been paid for it, since he
had been deceived by Captain Piringatapu. Te Eaupa-
raha's thought was that the land ought not to be taken
by Wakefield, but that they should consider the matter
before the land was handed over. Trouble and wrong
was caused by the hurried attack of Wakefield and party
upon Te Eauparaha. Te Eauparaha has told me a good
deal about this matter. It was not his desire that the
Europeans should be killed : his love to Wakefield and
party was great. Eangihaeata, Te Eauparaha's nephew,

* Hawea, or Hawes, was a European trader [residing at Kapiti at the
time of the transaction.

THE STIRRING TIMES OF TE RAUPARAHA

163

was misled by his own foolish thought and want of
attention to what Te Eauparaha had said.

" When Wakefield and party were dead, Eauparaha
rose and said, ' Hearken Te Eangihaeata, I will now
leave you as you have set aside my tikanga, let those of
the Europeans who have been killed suffice ; let the
others live, do not kill them.' Eangihaeata replied,
' What about your daughter that has been killed ? ' Te

Porirua Bay.

Eauparaha replied, ' Why should not that daughter die ? '
Te Eauparaha also said, ' Now I will embrace Christianity,
and turn to God, who has preserved me from the hands
of the Europeans.' This was the time when he
embraced Christianity.

" I was absent when the fight took place at Wairau,
having gone to preach to Ngaitahu. I went as far as
Eakaia. I was there one year, and was the first person
that went there to preach. It was on this account that

164 THE STIRRING TIMES OF TE RAUPAEAHA

my father did not go there to fight. When Eangihaeata
again occasioned trouble to the Europeans at the Hutt,
Te Eauparaha was sad at the folly of Rangihaeata in
withholding the land that had been purchased from him
and Te Eangihaeata by the Europeans for £200. Te
Eauparaha endeavoured to persuade Eangihaeata to
cease causing trouble about that land, but he would not
hearken.

"Te Eauparaha wras afterwards taken prisoner by
Governor Grey at Porirua without sufficient pretext. The
following is the reason why he was taken : A letter was
written by some one, to which the name of Te Eauparaha
was signed ; it was then sent to the chiefs of Patutokotoku
at Wanganui. It is said that Mamaku and Eangihaeata
wrote the letter and signed the name of Te Eauparaha to
give it force. I was at school at this time with Bishop
Selwyn at Auckland, together with my wife Euth, and
did not see the capture of my father.

" When I returned and arrived in Wellington, I went
on board the ' Calliope,' the man-of-war in which my
father was a prisoner, to see him. When I saw him we
cried together, and when we finished he said to me,
Son, go to your tribes and tell them to remain in peace.
Do not pay for my arrest with evil, only with that which
is good. You must love the Europeans. There was no
just cause for my having been arrested by Governor
Grey. I have not murdered any Europeans, but I was
arrested through the lies of the people. If I had been
taken prisoner in battle, it would have been well, but I
was unjustly taken.'

" I returned on shore with Matene and went to Porirua,
and there saw Ngatitoa and Eawhiri Puaha. We told
them the words of Te Eauparaha respecting good and
our living at peace. We then went on to Otaki and

THE STIRRING TIMES OF TE RAUPARAHA 165

Interior of the Church at Otaki.

166 THE STIRRING TIMES OP TE RAUPARAHA

repeated the same words. At this time we (two) caused
the town of Hadfield to be built at Otaki. From this
time Ngatiraukawa came to Ngatiwakatere at Manawatu
— this was the tribe that befriended Eangihaeata — 200
of the tribe came on to Otaki, and when they arrived we
assembled.

" Rangihaeata invited these people that they might
know the thoughts of Matene and myself respecting
Te Eauparaha, who was held as a captive on board the
vessel. He wished to destroy Wellington and kill the
Europeans as a satisfaction. I told them the words of
Te Rauparaha when we (two) went to see them (i.e., the
chiefs) and the young men. I told them they must put
an end to this foolish desire, and not hearken to the
tikanga of Rangihaeata, but that they must live in peace
and cease that bad desire. They consented. The
Ngatiraukawa consented to build that town, that they
might obtain a name.

"When Te Rauparaha was liberated in the year 1846,
he urged Ngatiraukawa to build a large church in
Hadfield Town, at Otaki. Had he not returned, the
church would not have been built. He had a great
desire to worship the great God. He was continually
worshipping until he died at Otaki on the 27th
November, 1849."

Such is the history of the life and times of a very
remarkable man, and of habits and customs which have
already become so much things of the past that in the
course of another generation there will be scarcely an
aboriginal native left who will have the slightest
knowledge of them. Indeed, the memory of the events
I have related is already becoming indistinct, even to
those of the principal actors in these events who are
still living.

THE SACKING OF KAIAPOHIA

BY THE REV. J. W. STACK.

THE SACKING OF
KAIAPOHIA.

CHAPTER I.

KAIAPOI OF TO-DAY.

THE pa of Kaiapoi, after which the English town
of that name in the Provincial District of Canterbury is
called, was the chief fortress and stronghold of the
Maori tribe of Ngaitahu ; and the story of its siege and
capture by a hostile force from the North Island, under
the command of the famous warrior chief, Te Rauparaha,
forms the most important chapter in the modern history
of the natives residing in the South Island of New
Zealand. The facts narrated in the following pages
were told the writer more than thirty years ago, by
persons who had either taken part in the defence of the
pa, or had once resided within its walls.

The growth and development of the English com-
munity in this country has been so rapid that only a
small percentage of persons in it have any conception of
the marvellous change which has taken place in the
appearance of New Zealand, and in the character of its
inhabitants within the short period of sixty years. No

170 THE SACKING OF KAIAPOHIA

one passing to-day through the busy towns, and along
the well-kept highways and railroads, which traverse
a country studded in all directions with comfortable
homesteads, surrounded by cornfields and well-stocked
pastures, could imagine that persons still living have
only to close their eyes to the scenes around them to
enable them to recall to mind the appearance of the
country when there was not a sign of civilized life to be
found anywhere within a thousand miles of it, when
everything was in a state of nature, and the only people
to be seen were fierce, untamed barbarians.

No two parts of the world were then more unlike each
other than highly cultivated, highly civilized England
and wild, uncouth, barbaric New Zealand ; they had
nothing in common ; the physical features of both
countries, the vegetation, the animal life, and the
people were altogether different. But so rapid has been
the process of transformation, that persons who have
come to these shores within the last twenty-five years
have found everything about them so like what they left
behind in the Old World, that the change of residence
has proved to them more like a removal from one
English county to another than removal to a foreign
land. Seeing no traces anywhere around them of
barbarism, they have failed to realise that things have
not always been here what they are now ; that whilst
the barbaric age is separated from the civilization of
Europe by an interval of nearly two thousand years,
it is separated from the colonists of New Zealand
only by the short period of sixty ; and that, in this
short period, the pioneer settlers have passed through
all the phases of experience, from barbarism to a high
state of civilization. We have only to compare the

THE SACKING OF KAIAPOHIA 171

Kaiapoi of the present with the Kaiapoi of the near
past to realise this fact.

The Kaiapoi of to-day is a borough town, twelve miles
north of the city of Christchurch, presided over by a
mayor and councillors, and is the centre of a large
and flourishing agricultural district. The site of the
town was fixed upon in 1853 ; but the first building,,
which was a thatched cottage of wattle and daub, was
not put up till 1855. Since that date hundreds of
substantial dwellings have been erected, and the popu-
lation of the town and neighbourhood, which is entirely
European, has grown from one inhabitant to five
thousand. The main trunk line of railway passes through
the town, and the telegraph puts the place in communica-
tion with all parts of the world.

Shops of various kinds and hotels are found in the
main thoroughfares, as well as warehouses for the storage
of grain, and wool, and other produce, which is either
exported by rail or by water in coasting vessels, which
can easily load at the wharves along the bank of the
river that flows through the centre of the town. The
river is spanned by two bridges, one for wheel traffic
and the other for foot-passengers. The most conspicuous
public buildings are the churches belonging to the
Anglican, Presbyterian, Wesleyan, and Eoman Catholic
communions, the Borough Schools, the Oddfellows'
Hall, the Masonic Hall, the Bank, the Eesident
Magistrate's Court, Borough Council Chamber, a Library
of several thousand volumes, the Drill Shed, and the
Fire Brigade Station.

But the largest building of all is the woollen factory,
on which the welfare of the town mainly depends.
It occupies a very picturesque situation on the banks

172

THE SACKING OF KAIAPOHIA

of the Cam, and covers a large space of ground, having
attained to its present dimensions from very small
beginnings. It was started in 1866 for the preparation
of the fibre of native flax, which grew over thousands
of acres in the immediate neighbourhood ; but as it did
not prove a paying concern, it was converted, in 1873,
into a flannel and blanket factory. It changed hands
for the third time in 1880, when the range of its
operations was very greatly extended. The newest

The Kaiapoi Woollen Factory.

machinery was imported from Home, and the manu-
facture of every kind of woollen fabric undertaken.
Being in a position to secure the choicest kinds of New
Zealand wool, the managers of the Kaiapoi factory are
able to turn out as good work as any of the looms in the
Old Country. The mill uses up about 1,300,000 Ibs. of
wool during the year, and employs 285 hands on the
premises, and 510 in the clothing factory at Christchurch.
The borough adjoins the Native Keserve of Kaiapoi,
on which the Maoris reside. This Reserve contains two

THE SACKING OF KAIAPOHIA 173

thousand six hundred and forty acres, and forms part of
the land which the Maoris reserved for their exclusive
use, when in 1848 they conveyed upwards of twenty
million acres to the Crown for the small sum of two
thousand pounds, an amount which was afterwards
slightly added to. Six hundred acres in the centre of
this block was covered at that time with fine forest
trees, consisting mostly of black and white pine, and
totara.

When the existence of this forest became generally
known to the colonists, many persons who were in
search of employment purchased from the Maoris the
right to use the timber, and for many years a brisk trade
was carried on in building and fencing materials, and
firewood — about two hundred sawyers being engaged in
it, besides a large number of bullock-draymen, and sea-
faring people who were employed in conveying the
timber to Lyttelton and Christchurch.

Before the days of wool and grain, it was the timber
from the Maori Bush which supported the township
of Kaiapoi. For many years past there has not been a
tree, or even a stump to mark the site of the forest,
which is now the richest arable land, yielding as much
as sixty bushels of wheat to the acre. Every tree
was cut down, and the stumps and roots were all
removed for firewood, the high price obtainable for
fuel making their removal profitable.

The Maoris held their land in common till 1860, when
it was divided amongst them, each man receiving a
section of fourteen acres which was Crown-granted to
him. For a time some of them farmed their sections,
employing Europeans to do all the work from the
fencing in of the ground to the grinding of the corn

174 THE SACKING OF KAIAPOHIA

grown upon it, the money to pay them for their labour
being obtained by the sale of some part of the bush.
But when this source of revenue was exhausted they had
nothing to pay wages with, and so the Maoris took to
leasing their sections to Europeans, receiving at first
a rental of about five shillings an acre ; but competition
has improved the letting value of their land, for which
they now receive an average rental of thirty shillings
an acre.

About the same time that the sub-division of the land
took place, the Church Mission Station was formed at
St. Stephens, the site being chosen near the centre of the
reserve. Gradually the Maoris moved from the vicinity
of the English township where they were settled, along
the banks of the Cam, and built their houses round the
Church and Boarding School, where they formed a
village, the counterpart of the neighbouring English
hamlets. They were satisfied at first with anything
in the shape of a wreather- board house, but as soon
as the settlers around them began to improve the style of
their residences the Maoris copied their example, sub-
mitting to great privations in order to procure the
necessary funds wherewith to make the desired improve-
ments, often pledging their rents — which furnished their
only source of income — for years for the purpose.

One old gentleman who found great difficulty in
procuring enough money to secure the erection of his
house, having got together in the course of a few years
the sum of forty pounds, proceeded to interview all the
builders in the Christchurch district, hoping to induce
one of them to put up a dwelling house for that sum ;
but as he insisted that it should contain a "parlour
room," with a fire-place, and that the building should be

THE SACKING OF KAIAPOHIA 175

match-lined throughout, and varnished, and painted, he
could never come to terms with any of them, and had to
content himself at last with such a house as he could get
put up by a journeyman carpenter for the money : but he
never took kindly to it, and always spoke of it in
contemptuous terms as the " white man's dog kennel."

The most striking contrast to be found in the native
village between the old and the new style of Maori
dwelling is the house built by the late chief Te Aika,
who was formerly an inhabitant of the old Kaiapoi Pa
and fought in its defence. The building is a neat villa
i-esidence with verandah in front, and contains five or six
rooms of fair dimensions comfortably furnished. The
sitting room has a piano in it on which the old chief's
grand-daughter played for his amusement any English
tunes with which he was familiar. A short distance
behind the house stands a stable with accommodation
for several horses, and a coach-house containing a good
buggy. There is an orchard stocked with fruit trees,
and in front of the section a garden plot full of English
flowers. A shed close by shelters one of Eansom and
Sim's steam threshing machines owned by a company of
young Maoris who work it together. All young Maoris
can now speak English, and apart from their complexion
there is nothing in the dress or manners and customs of
the Kaiapoi Maoris of the present day to distinguish
them from their English fellow-citizens.

Some details of the historical narrative contained in
these pages may appear to the reader rather revolting,
and calculated to produce an unfavourable impression of
the Maori people; but, before adopting any adverse
opinion about them upon such evidence as that which is
herein supplied, the reader should bear in mind that it is

176 THE SACKING OP KAIAPOHIA

not fair to judge the habits and actions of these people
by our standard of the 20th century culture and refine-
ment, and that if we wish to deal fairly with them we
ought to go back to the days of our own Saxon fore-
fathers when they first appear on the page of European
history for the standard by which to estimate their
habits and actions ; and if we do this we shall find that
the difference between the two races is after all very
small indeed.

In a work written by Professor Gummere, and pub-
lished in 1893, the aim of which is to give an
account of the founders of our race," we find evidence of
the humbling fact that our own forefathers were guilty
at times of perpetrating quite as blood-curdling deeds of
ferocity as the Maoris — that they were just as cruel,
and almost as backward in their civilization. Their
dwelling-house consisted of one chamber which was used
for all purposes. Adults wore but scanty clothing, and
young children none at all. As late as the 6th century
of the Christian era, infanticide was practised, and the
sick and aged and useless people were killed without
compunction. Scandinavian traditions contain allusions
to the practice of drinking the blood of a slain enemy, in
order to acquire his courage and spirit. " Eating the
heart " is a tradition deep rooted in Germanic mythology.
The German warrior's favourite drinking vessel was one
fashioned from the skull of a slaughtered enemy. The
famous Alboin, King of the Lombards, after killing his
father-in-law, Cunimund, caused a drinking cup to be
made from his skull. This cup he had the inhumanity
to send, filled with wine, to his queen, telling her " to
drink with her father " — an insult which deservedly
cost him his life.

THE SACKING OF KAIAPOHIA 177

The following story of the siege and capture of Kaia-
pohia is published in the hope that it will prove interest-
ing not only to the general public, but especially so to
those who have been born in the vicinity of Kaiapoi, and
who may learn, perhaps for the first time, from these
pages, the interesting nature of the locality with which
they are so closely identified. And if the story has the
good fortune to survive long enough in print, it may
prove of some service hereafter to the historian and the
archaeologist, when time has done for Pakeha and Maori
history what it has done for that of Saxon, Norman, and
Briton.

M

178 THE SACKING OF KAIAPOHIA

CHAPTEE II.

THE KAIAPOI PA.

The pa of Kaiapohia was originally built by Tu
Eakautahi, about the year 1700, after the expulsion from
the district of the Ngatimamoe. Tu Rakautahi was the
head chief of the 'tribe known as Ngatikuri, or Ngai-
tahu, a tribe which first settled in the neighbourhood of
Poverty Bay on its arrival from Hawaiki in the canoes,
Taki-timu, Kara-haupo, and Mata-horua. It afterwards
removed to the shores of Cook Strait, and fixed its chief
settlement near Evans' Bay, in Port Nicholson. From
there it migrated, in 1677, to Queen Charlotte Sound,
and commenced at once a war of extermination against
the Ngatimamoe, a tribe which about a hundred years
previously had crossed over from the North and destroyed
the Waitaha, who were the preceding Maori occupants
of the South Island. The Waitaha came originally from
Hawaiki, in the canoe Arawa, and gradually made their
way south from the Bay of Plenty, and crossed Cook
Strait about the year 1570. Freed from the alarms of
war, and nourished by the exhaustless supplies of food
furnished by a region where the finest sorts of fern -root
and choicest ti palms grew, and field rats, and wekas
swarmed in the open country, where the woods were full
of kakas, pigeons, and other birds suitable for food,
where the lakes and rivers were covered with water-fowl,

THE SACKING OF KAIAPOHIA 179

and teemed with eels, and silveries, and whitebait,
where, along the sea-coast, shell-fish, seals, mutton birds
and fish of every sort were obtainable, the Waitaha
increased and multiplied so rapidly, that they are
described in the ancient traditions as " covering the face
of the country like myriads of ants."

The Ngaitahu fought their way under the leadership
of Tu Eakautahi's sons from Queen Charlotte Sound to
Stewart Island, and the remains of their pas may be
traced all along the coast from the mouth of the Wairau
Eiver to Foveaux Strait. The conquest of the country
occupied the Ngaitahu about thirty years ; and it was
towards the close of that period that Tu Rakautahi fixed
the head-quarters of the tribe at Kaiapohia. The site
was well chosen for defensive purposes on a small tongue
of land containing about five acres, jutting out into the
Tairutu Lagoon, a sheet of water of considerable size,
and deep enough to afford protection on three sides of
the pa. Adjoining the lagoon were swamps which
stretched away north and south along the coast and for
many miles up the plain in a westerly direction. These
swamps served a double purpose : they added to the
difficulties of a hostile force trying to approach the 'pa,
and at the same time afforded facilities for the escape of
the inhabitants, in the event of its being captured by
enemies.

The fortifications consisted of earth-works, surrounded
by strong palisades. The defences on the land side
were strengthened by a broad, deep ditch, which ex-
tended across the entire front of the pa. Behind
the wall of earth there was a double row of strong
palisades, eighteen to twenty feet high, bound at the
top and bottom to cross ties with a tough kind of wood-

180 THE SACKING OP KAIAPOHIA

bine called Aka. The cross ties were fastened to large
totara posts, erected at intervals along the wall ; and on
the top of each post was carved a grotesque figure, inlaid
with pearl shell, and painted with red ochre. The walls
were pierced by three openings, two on the land side,
and one on the western side adjoining the lagoon, which
was connected with the opposite shore by a bridge. The
pa was considered so impregnable, that it became a
proverbial saying in allusion to it, " who can scale the
inaccessible cliff of God."

The space within the walls nearest to the gates,
Kaitangata and Huirapa, was occupied by the houses of
some of the principal chiefs. They were all built facing
the north, and were large structures capable of accom-
modating a hundred persons, and some of them even a
greater number. They were ornamented both inside and
out with carving and scroll work. Close beside each of
these dwelling houses stood the Kauta or kitchen, and
the Whata or storehouse belonging to it. The rest of
the space was mostly occupied by the houses of the
commonality, who formed the majority of the population.
There were two burial grounds within the pa ; and a
large open space between the gates Hiaka-rere and
Huirapa, where public meetings and sports were held.
At the north end of this space stood the large Whata
erected by Tamati Tikao's father, and called the Matuku
rangi. The stump of the large totara post which
supported the Whata is still visible. The " Tuahu," or
shrine of the guardian Atua, was placed at the northern
corner of the fortress, in the safest and most secluded
spot, and the house of the Ariki, or chief priest, adjoined
it.

— From survey by —
A.V. MACDONALD C.E,
and a Field sketch by
ALEX. LEAN.

182 THE SACKING OF KAIAPOHIA

The timber required for the construction of the pa was
procured from the neighbouring forests, which covered
the greater part of what is now known as the Maori
Keserve, and extended from Woodend to Eangiora. The
trees were cut down with stone axes, a long and tedious
operation where they were of any size, and wooden
wedges were employed to split them up when slabs were
required for house building. These materials were
conveyed to the place where they were to be used either
on men's shoulders or they were dragged along the
ground with ropes, skids being placed underneath to
lessen the friction.

When timbers had to be hauled from the forest, a
general invitation was given to the people by the chiefs
in charge of the work to come and assist them ; an
invitation which was always readily responded to, as the
business of hauling was always the occasion of much
feasting and fun. Women as well as men were welcome
to bear a hand in pulling the ropes ; and to ensure their
pulling together one man was told off to chant a song,
to each verse of which there was a chorus. While the
solo part was being sung the haulers rested and took
breath, but immediately the chorus began they joined in
it and commenced to pull with all their might and main
causing the woods to ring again with the echo of their
loud song. With successive pauses and pulls they
proceeded on their way till called off to rest and feast.

The pa got its name Kaiapoi, or rather Kaiapohia,
(meaning "food depot,") from the answer given by
Turakautahi to those who criticised his choice of the site
for it, and who asked him how he expected the inhabitants
of a place so situated to escape starvation, seeing that they
were too far removed from the permanent sources of

THE SACKING OF KAIAPOHIA

183

food supply. ' Kai ' must be ' poi ' or swung to the
spot," he replied, — " potted birds from the forests of

Kaikoura i n
the north; fish
and mutton
birds from the
sea-coasts of
the south ;
kiore and weka
and kauru
from the plains
and mountain
ranges of the
west." The
ready wit of
the chief silenced
the objections of his
critics, and his pa
was henceforth
known as Kaiapoi, a name
destined to become famous
in the future annals of the
country.

In order to provide
themselves with the
means of exchange for
the commodities they
stood in need of, the
inhabitants of Kaiapoi
were obliged to devote
much of their time to the
cultivation of the kumara,
or sweet potato, and to
the preparation of kauru,

184 THE SACKING OF KAIAPOHIA

or cabbage tree stems, which they bartered with the
inhabitants of other parts of the island for whatever else
in the shape of food they stood in need of.

The kumara being a native of a tropical climate they
found great difficulty in growing it so far south, where
frost was likely to prove fatal to its existence. To
regulate the temperature of the soil, and to secure
perfect drainage, they covered the surface of the kumara
plantations with fine gravel, to a depth of 6 inches,
which was afterwards formed into mounds about 2 ft.
in diameter, and arranged over the field with the pre-
cision of the squares on a chest- board, and in these
mounds the kumara tubers were planted. Breakwinds of
manuka branches, varying from two to four feet in
height, were erected every few yards apart, and in such
a way as to secure the largest amount of sunshine and
shelter to each plant.

Both the planting and gathering of this crop were
attended with peculiar religious rites, and only skilled
persons were allowed to take part in a work, every detail
of which was held sacred, and conducted under the
supervision of officers, chosen for their special qualifi-
cations at the annual meeting of Tohungas, or learned
men, held in the Whare Purakaunui on the rising of the
star Puaka (Rigel). It was the duty of these officers to
consecrate the kumara plantations each spring to the
service of Marihaka and Pani, the two divinities who
presided over the welfare of the sacred plant. Starting
from the left-hand corner of each field, they began this
ceremony by placing sprigs of koromiko or veronica in
the ground ; after doing this, they walked in a straight
line to the other side of the field, reciting together as
they went the appropriate prayers. At the top of each

THE SACKING OF KAIAPOHIA 185

mara or plot they gathered a handful of leaves or weeds
(pitau), which they carried in their hands to the nearest
Taumatua, or shrine.

There were two of these shrines at Kaiapoi, one
being situated at Waituere, nearly opposite Mr. Charles
Young's present residence, and the other near the Maori
village of St. Stephen's, in the centre of the reserve.
They each consisted of a small piece of ground a few feet
square, enclosed with a fence like a grave plot : within
the enclosure, which was called " the god's garden," four
mounds were made and planted with kumaras. After
•consecrating the left side of the fields, the officials pro-
ceeded to consecrate the right side, gathering, as before,
the pitau offering, which was duly placed in one or other
of the shrines, and called the Whangainga, or feeding of
the Atuas.

The last persons who performed these important
duties at Kaiapoi were Te Auta, Te Whaketu, Tina,
Takatakau and Karara ; these were all old and venerated
chiefs. Their youthful coadjutors were Takai, Popowai,
and Tikapakapa. The pits and gravel-strewn surfaces in
the Woodend district, which have puzzled the English
settlers there to account for, remain to remind this
generation that Canterbury once included amongst its
vegetable products a tropical plant which is now extinct,
but the cultivation of which for many generations
occupied much of the time and thought of the former
inhabitants of the country. The storing of the kumara
had to be conducted with the utmost care, as the slightest
bruise, or even abrasion of the skin, caused the immediate
decay of the tuber.

The kauru was prepared in the summer months from
the cabbage palms, which grew in great profusion on the

186 THE SACKING OF KAIAPOHIA

upper parts of the plain. Young trees, about five feet
high, were selected. The stems were cut into two feet
lengths, and stripped of the bark and woody substance
which covers the fibrous core, the only part of which
was valued as food. These were tied in bundles and
stacked, till a sufficient quantity had been obtained,
when an oblong pit was dug, varying in size from four
to twelve feet in length, and about five or six in depth.
A quantity of stones was placed at the bottom, and
firewood piled upon them which was afterwards lit, and
when consumed, the pit was filled in with the prepared
ti palm stems, which were covered with matting and
soil. A quantity of water was then procured in buckets
formed with flax leaves, and poured into the pit, the
bottom of which was covered with the heated stones.
The steam generated was prevented from escaping by a,
sufficient quantity of soil being heaped upon the mat-
covering of the pit. After several hours the oven was
uncovered and the kauru was found to be cooked
sufficiently for use. It was then placed in flax baskets
and carried to the store-houses in the pa. When
required for food the fibre was either chewed for the
extraction of the saccharine matter it contained, or
pounded and mixed with water in a wooden dish till it
assumed the consistency of thin gruel, when it was
ready for use, being conveyed to the mouths of those
who partook of it either with a mussel-shell spoon or a.
sop of fern root ; or, wanting these, with the first two
fingers of the right hand.

The trade created by the system of food exchange
established by Tu Eakautahi, necessitated the employ-
ment of a large body of porters, who were constantly
employed carrying heavy loads to* and from the various

THE SACKING OF KAIAPOHIA 187

pas extending from the north to the south of the Island.
The labours of these men were greatly increased by the
practice which prevailed of giving each of them more
than one load to carry. This necessitated the formation
of depots, between which the carriers went backwards
and forwards, travelling over the same ground again and
again, until they reached their final destination. The
weight of an ordinary load was seldom short of a hundred
pounds. Attached to the lower end of each burden was a
sort of stool, to enable the porter to rest at any time
during the journey, without the trouble of disengaging
himself from his load.

When a band of porters were returning home, and had
reached the last stage, they sent forward one of their
number to inform the person to whom their burdens
were consigned of their arrival. Whereupon he gathered
a number of his friends and dependents together, and
went to meet the carriers ; and on reaching the place
where they were awaiting him, he directed the extra
loads to be taken up by those who had accompanied
him, and then the whole party started in procession in
the pa, where on entry, they were greeted with loud
acclamations of joy.

The population of Kaiapoi was considerable for a
Maori town, and very aristocratic, as most of the chief
families of Ngaitahu had their head-quarters there,
and owned what we would call a family mansion. In
peaceful times the inhabitants were dispersed over the
country from Waipara to Ashburton and from the
Western Eanges to Banks Peninsula, fishing, hunting, or
cultivating the land. They either dwelt during such
periods in partially fortified pas like those, the remains
of which may be seen near St. Stephen's Church, on the

188 THE SACKING OF KAIAPOHIA

Maori Reserve, or in open kaingas, consisting of a few
unprotected whares.

As time went on the inhabitants of Kaiapoi acquired a
widespread reputation for wealth. In addition to the
spoils of the vanquished Ngatimamoe, they were known
to possess a large quantity of the highly-prized green-
stone, which they had obtained from the West Coast ;
and many covetous eyes in the North Island were fixed
upon their valuable possessions. Every tribe throughout
Maoridom prized greenstone above everything else, and
strove to acquire it. The locality in which it was found
was known by report to all, and the popular imagination
pictured untold wealth to be awaiting the adventurous
explorer of that region. But the difficulties which beset
the journey to this Maori Eldorado were practically
insurmountable, and frustrated the efforts of most of
those who attempted to reach it. The stormy straits of
Raukawa had first to be crossed, and then a land
journey of great length and difficulty undertaken, over
rugged and lofty mountain ranges, so steep in places that
the travellers were obliged to use ladders formed of
supplejack, or other tough woodbines, to enable them to
get past. Pathless and seemingly interminable forests
had to be traversed, whose dark shades were made still
more gloomy by the incessant rainfall, which kept the
thick undergrowth of moss and ferns always dripping
wet. Deep and rapid rivers had to be crossed, either on
rafts made of dried flax stalks, or on foot, the waders
being able to avoid being swept away by the swift
current, only by a number of them entering the water
together, and holding on tightly to a pole which they
bore across the river in their hands. The scarcity of
food throughout the whole region to be traversed by the

THE SACKING OF KAIAPOHIA 189

searcher after greenstone, added to the danger of the task,
for, beyond the small quantity they were able to carry
with them, travellers were entirely dependent for their
food upon the wekas and eels, which they were able to
catch as they went along. But besides all these
difficulties, they were in constant danger of encountering
hostile bands of men, bound on the same errand as
themselves.

But even where the journey was so far successful that
the treasure sought for was found, its great weight made
it impossible for the discoverer to carry back more than
a few fragments, and these were obtained by breaking
them off with stone hammers. In spite of the longing
desire of the northern Maoris to enrich themselves with
the treasures of greenstone which existed on the West
Coast of the South Island, the serious obstacles which
beset the approach to that region deterred them from
making the attempt to get there, and they had to content
themselves with what they were able to acquire from
their fellow countrymen in the south, in exchange for
mats and canoes, and such other manufactures as their
southern neighbours were willing to accept.

In spite, however, of the drawbacks and difficulties
attending the acquisition of greenstone, there were very
few Maoris in either island who did not possess some
tool, or weapon, or ornament formed of it. And the story
of the way in which the Maoris overcame the difficulties
which beset the finding of the greenstone, and its
conveyance on their backs across the Alpine ranges to
their distant homes, and the manufacture of its hard
material into useful and ornamental objects, will remain
a lasting monument of their enterprise, energy, and
industry.

190 THE SACKING OF KAIAPOHIA

According to an ancient legend the reason why green-
stone is found in such an inaccessible region is that the
locality was chosen by the three wives of Tamatea the
circumnavigator, when they deserted him, as the hiding
place most likely to escape discovery. Tamatea's search
along the east coast was unsuccessful, and after passing
through Foveaux Strait he continued to skirt the shore,
listening at the entrance to every inlet for any sound
which might indicate the whereabouts of the runaways.
But it was not till he arrived off the mouth of the
Arahura river that he heard voices. There he landed,
but failed to find his wives, being unable to recognise
them in the enchanted blocks of greenstone, over which
the water murmured incessantly. He did not know that
the canoe in which his wives escaped from him had
capsized at Arahura, and that its occupants had been
changed into stone, and so he passed them by, and
continued his fruitless quest.

THE SACKING OF KAIAPOHIA 191

CHAPTEK III.

TE KAUPAEAHA'S FIEST VISIT TO KAIAPOL

When the celebrated warrior chief Te Rauparaha
found himself master of the northern shores of Cook
Strait, with only its waters separating him from the
people who were thought to possess fabulous quantities
of the precious greenstone, he began to scheme for their
conquest.

The development of his project was hastened by the
arrival in his camp of a runaway slave from Kaikoura,
who reported to him that the chief of that place, Eere-
whaka by name, on hearing an account being given of
Te Eauparaha's viciorious march from Waikato to
Kapiti, had given utterance to the foolish boast that " he
would rip his stomach open with a barracoota tooth —
niJw manga, one of the Maori substitutes for a knife— if
he dared to pursue his march any further south, and
ventured to invade the Kaikoura country."

Both Te Eauparaha and his followers were highly
exasperated when they heard of this insolent speech,
which amounted to a " kanga " or curse, a form of insult
which, according to the Maori code of honour, blood
alone could atone for. But as Eerewhaka was the head
of a community numbering three or four thousand
persons, and residing at a distance of more than a
hundred miles from Kapitij Te Eauparaha was forced to

192 THE SACKING OF KAIAPOHIA

put a restraint upon his feelings, and to defer for some
time the prosecution of his project of revenge. He
resolved to wait till he was able to procure from the
Sydney trading vessels which frequented the harbour of
Port Nicholson a sufficient quantity of firearms and
ammunition with which to equip his whole force ; and
then with such superior weapons he might attack the
southern natives without the slightest risk of defeat, as
they could oppose him only with the ancient weapons of
the country.

When his plans were matured, Te Eauparaha embarked
at Kapiti a picked force of seven hundred men in several
war canoes, and sailed for Kaikoura. He timed his
movements so as to arrive off the pa at Omihi, near the
Amuri Bluff, about dawn. He anchored just outside the
surf, and watched from there the effect of his arrival.
He soon saw that he had nothing to fear from the
inhabitants of the place, whose conduct as soon as they
discerned the presence of the canoes, proved that they
were quite in the dark as to the character of the persons
who manned them. There was much running to and fro
on shore, and apparent consultation, which ended in a
general movement towards the beach, which was soon
crowded with men, women, and children who raised the
cry of welcome, " Haeremai ! " under the mistaken notion
that the new arrivals were the friends whom they
were expecting from Napier. Te Eauparaha gave orders
to lift the anchors and run the canoes ashore ; this was
immediately done, and part of his force proceeded at
once to the pa, which they no sooner got possession of
than a general slaughter of the inhabitants commenced.
Totally unprepared without arms of any sort in their
hands, the inhabitants of Omihi could offer no resistance

THE SACKING OF KAIAPOHIA 193

to the invaders. The beach was soon strewn with the
dying and the dead, and Eerewhaka himself was killed
before he knew that any enemy was near. Hundreds
were killed on the spot, and hundreds more were carried
away to be killed at Kapiti, or to be kept as slaves.

After resting ten days, Te Eauparaha sent back two-
thirds of his force to Kapiti in charge of the captives,
and with a hundred men he sailed as far south as the
mouth of the Waipara river, where he landed and drew
his canoes up on the beach out of reach of the tide. He
then marched along the coast to Kaiapoi, and pitched
his camp a few hundred yards to the south-west of the
pa.

Shortly after his arrival, Tamaiharanui, the principal
chief and high priest of Ngaitahu, accompanied by a
Ngapuhi native named Hakitara, visited Te Eauparaha for
the purpose of ascertaining the object of his coming, and
to negotiate terms of peace. During the interview Te
Eauparaha stood up and recited a " tau " or war song.
Hakitara, who understood the full import of it, advised
Tamaiharanui to retire at once to his own pa, as mischief
was brewing, proposing that he himself should remain to
get more information. This he sought to obtain from
the slaves who were likely to prove more communicative
than their masters. In the course of conversation with
some of them, he learnt that a party of the northern
visitors had that very day found a newly-made grave at
Tuahiwi (St. Stephen's), which they opened, and from
which they removed the body of a woman, which they
carried to a stream at Woodend, where they cleaned
it, and afterwards cooked and ate it. The body proved
to be that of Te Euaki, an aunt of Tamaiharanui, and its
treatment by the northern warriors left no doubt on the

N

194 THE SACKING OF KAIAPOHIA

minds of the Kaiapoi natives that their own destruction
would be attempted whenever a favourable opportunity
occurred.

The arrival of fugitives from Omihi, who horrified them
with the details of the slaughter of its inhabitants,
increased their suspicions of foul play. But Te Eaupa-
raha kept assuring them that he was actuated by the
most friendly feelings towards them ; and to inspire them
with confidence in his assurances, he, with reckless
imprudence, allowed his nearest relatives and most
distinguished chiefs to enter the fortress whenever they
chose to do so, where they carried on a brisk trade in
greenstone, for which they gave firearms and ammunition
in exchange. Hoping to disengage Hakitara from the Ngai-
tahu, and to attach him to himself, Te Bauparaha
presented him with one of his female captives, Te
Aka by name. Shortly afterwards it happened that a
council of war was held just outside the hut occupied by
Hakitara, who overheard Te Eauparaha and Te Eangi-
haeata saying to each other, Soon we shall have our pa."
Suddenly a voice exclaimed, " Beware of the Ngapuhi
man." " Oh, he is fast asleep," was the reply. The
chiefs then proceeded with their deliberations, and
having decided what to do, they separated.

Just before dawn Hakitara put on a dog-skin mat
which he found lying near him, and went out, and
succeeded in passing through the camp without being
challenged. As soon as he got clear of the sentries,
he ran with all speed to the pa, and on reaching the
gate he called to the keeper to open it and let him
in. He was recognised, and at once admitted. Turning
to the person in charge of the guard, he directed him to
summon all the chiefs without delay to meet him in the

THE SACKING OF KAIAPOHIA 195

adjoining house, as he had a most important communica-
tion to make to them. A hurried meeting followed,
at which he disclosed the treacherous intentions of
the northern visitors. It was unanimously decided to
break the truce concluded with them the day before, and
to be the first to strike a blow. The most celebrated of
Eauparaha's friends were already within the pa driving
bargains, and it was thought not at all improbable that
the great chief himself might be induced to enter.

A crowd of men, women, and children were sitting in
the " Marae " or open space opposite the Hiaka-rere
gate when Te Pehi, Eauparaha's favourite friend and
most powerful ally, and a renowned warrior, a man of
such enterprise that he braved the perils of a voyage
to England in search of firearms, came forth from
Koroua's house dragging by a rope a block of green-
stone called Kaoreore, intending to take it out by the
gate to his camp. But as he passed the group of
onlookers who were watching his movements, one of
them named Moi Moi stood up and called out in a
loud voice, "Leave my greenstone! Leave my green-
stone ! "

Te Pehi, who was now within four or five paces of the
gate, turned and faced the speaker, and in the most
contemptuous terms derided him for daring to question
the actions of one so much his superior. " Badly tatooed ;
badly tatooed," he cried, "what use would your ugly
*head be to me if I were to carry it with me to Kapiti ;
it would be worth nothing towards the purchase of a
musket." " But here is a man," turning towards Te
Panihi who stood near him with a well tatooed face ; ' his
head would be worth having ; but you with a valueless

* Preserved human heads were saleable at that time to Europeans as
curiosities.

196 THE SACKING OP KAIAPOHIA

head, how dare you call in question the doings of Pehi-
tu-a-te-rangi ! "

Whilst this altercation was proceeding, Eongotara, a
Kaiapoi chief, noticed that Pokaitara, a famous northern
warrior was standing outside the gate, evidently seeking
admission. He knew that his own brother, taken
prisoner at Omihi, had been allotted to this particular
chief. Approaching close to the gate Eongotara invited
him to come in, saying, " Welcome, my younger brother's
Lord ! " and begged Te Hapa the gate-keeper to admit
him. " Open the gate for my brother's Lord," he said,
and, as he did so, Pokaitara stooped to enter. But
no sooner was his head and neck past the portal than
Eongotara who was carrying a miti or stone club on
his shoulder brought it down with all his force on the
bent neck of the northern chief, and with one blow
crushed in the base of his skull and killed him.

Te Pehi, seeing what had happened, left the greenstone
and sprang towards the south-western angle of the wall,
and tried to scramble over the fence. Several shots
were fired at him without effect ; and he would probably
have succeeded in making good his escape, but for
Tangatahara, a man of great bodily strength, and a
courageous warrior, who grappled with him and succeeded
in dispatching him with a hatchet. The report of fire-
arms alarmed the rest of the northern chiefs who were at
the other end of the pa, and who at once rushed towards
the walls, hoping to scale them and escape to their camp.

Te Aratangata, who had gone to the extreme end of the
pa to try and secure the Pounamu, called Teruahikihiki,
ran towards the gate, Huirapa. He was a very tall
and powerfully-built man, and brave as a lion. He was
attacked by fully twenty persons armed with a variety of

THE SACKING OF KAIAPOHIA 197

weapons ; but with nothing but his greenstone mere, Te
Kaoreore, he defended himself with such success, that
he was able not only to keep them at bay for some
minutes, but to lessen materially the distance between
himself and the gate through which he hoped to force
his way. Te Pa's shot was the first wound he received,
but it did not touch a vital part ; then three spears were
plunged into his body ; still he continued to run forward,
the spears trailing along the ground ; a shot then struck
his mere and broke it, leaving only the stump in his
hand. He was now practically defenceless, and his
movements were hampered by the spears firmly fixed
in the fleshy parts of his body. Emboldened by his
helpless condition, his assailants closed upon him, and
one named Te Koreke sprang upon his back and threw
him forward on his face, when Tuwhakarawa struck him
several blows on the head and neck with a tomahawk,
and killed him outright.

Te Kohi was despatched by Manahi Iri with a hatchet,
and the rest were either shot or tomahawked.

In all eight northern chiefs were killed, namely : —
Te Pehi, Te Pokaitara, Te Eangikatuta, Te Euatahi,
Te Hua Piko, Te Aratangata, Te Kohi, and Te Kohua.
They were all tried friends and companions in arms
of Te Eauparaha, who had accompanied him in
all his wars, and contributed largely by their courage and
ability to his past victorious career. The destruction of
so many of his friends was a terrible blow to him.
Eauparaha never imagined that the Kaiapoi people would
dare to take the initiative, and provoke his vengeance by
killing his friends and relations, and the unexpected turn
of events took him completely by surprise. Only one
course remained open to him, and that was to retreat

198 THE SACKING OF KAIAPOHIA

with all possible speed. He accordingly broke up his
camp and marched off to the mouth of the Waipara river
near Double Corner, where he had left his canoes, and
from there he sailed the next day for Kapiti.

THE SACKING OF KAIAPOHIA 199

CHAPTEK IV.

THE EAID ON AKAEOA— LIFE AT KAIAPOI.

Two years passed without the Kaiapoi people hearing
anything further about Te Eauparaha, and they were
beginning to flatter themselves that he would never
return to trouble them again, when they were rudely
awakened from their false security in a way they least
expected.

Towards the close of 1830 an English brig, commanded
by Captain Stewart, entered Akaroa Harbour for the
avowed purpose of purchasing flax fibre for the Sydney
market. The first Maoris who approached the vessel
were told that no Maoris would be allowed on board
till their chief, Tamaiharanui had conferred with the
captain. The chief was absent at the time, and a
messenger was immediately despatched to Little Eiver
to fetch him ; but as he was busy preparing a cargo of
flax for one of his Sydney customers, he did not comply
with the first summons, and it was not till the eighth
day that he came alongside the brig, accompanied by
his wife and their little daughter Ngaroimata (tear-
drops).

He was cordially welcomed by the captain, who took
him below to the cabin, under the guise of hospitality ;
he was barely seated before a cabin door opened, and Te
Eauparaha and Eangihaeata, accompanied by several

200 THE SACKING OF KAIAPOHIA

other Kapiti chiefs, entered. They at once seized and
bound Tamaiharanui, taunting him all the while with
his simplicity in falling so readily into the trap prepared
for him. After the seizure of the chief the Maoris, who
till then had not been allowed to come near the ship
were invited to come on board, and under one pretext or
another were induced to go below, where Rauparaha and
one hundred and seventy of bis warriors were secreted.
Canoe loads of people continued to come on board for
many hours, there being no suspicion of foul play, owing
to its being the practice of the people, when trading
with vessels visiting the port, to remain on board for
hours together.

On the dawn of the second day after Tamaiharanui's
capture, Te Eauparaha attacked his pa at Takapuneke.
The place was unfortified and undefended ; and after
killing a hundred of the inhabitants, he carried the rest,
numbering 50, away with him as prisoners. The
following day the brig sailed for Kapiti.

During the voyage Tamaiharanui smothered his little
daughter, appropriately named tear-drops, with his mat
as she slept beside him one night, lest she should ever
become the wife of one of his enemies. His captors
were very much enraged with him for doing what he did,
and fearing he might commit suicide and escape the
punishment in store for him, they bound his hands and
fastened him securely to a ringbolt in the hold.
His vindictive foes watched with cruel satisfaction
the suffering their precautionary measures occasioned
their prisoner.

On reaching the island stronghold of Kapiti,
Tamaiharanui was handed over to the widow of Te Pehi,
who put him to death by slow and nameless tortures.

THE SACKING OF KAIAPOHIA 201

Base as the means adopted for his capture were, and
cruel as his fate was, it is impossible to feel much pity
for Tamaiharanui. His punishment was hardly more
than he deserved. The treatment he received at the
hands of the Ngatitoa was little more than a repetition
of the cruelties which he had himself inflicted on
members of his own tribe.

To persons unacquainted with the social customs of
the Maori before European civilization obliterated the
distinction which prevailed between the noble and the
plebeian, and upset all social order, and reduced the
entire race to one dead level of social inferiority in the
presence of the Pakeha, it may appear strange to be told
that the Maoris were far more ceremonious in their social
intercourse with each other, and more attentive to
etiquette than Europeans generally are. But the Maoris
have long given up the polite courtesies which
distinguished their intercourse with each other, and the
respectful demeanour which their ancient customs
required them to manifest towards their superiors, for the
graceless familiarity of intercourse introduced by the
white man. It may be that the Maoris carried their
punctiliousness to excess, and that too great deference
was paid to chiefs of the highest rank ; but that only
makes their present mannerlessness the more apparent.

The behaviour of the Kaiapoi people to Tamaiharanui
who was the upoko ariki, chief priest and heir of the
ancestral honours of Ngaiterangiamoa, the noblest family
of Ngaitahu, illustrates the relation which existed
between a chief and his people, and the way in which
respect for his person was shown.

As the hereditary spiritual head of the tribe, he was
regarded with peculiar reverence and awe. The common

202 THE SACKING OP KAIAPOHIA

people did not even dare to look upon his face, and his
equals felt his sacred presence an oppressive restriction
upon their liberty of action, for even an accidental breach
of etiquette while holding intercourse with him, might
involve them in serious loss of property, if not of life.
His visits were always dreaded, and his movements,
whenever he entered a pa, were watched with great
anxiety by the inhabitants : for if his shadow happened
to fall upon a whata or a rua (storehouses for food) while
he was passing through the crowded lanes of a town, it
was immediately destroyed with all its contents, because
it would be an unpardonable insult for a commoner to
eat food upon which the sacred shadow of an ariki noble
had fallen.

There was little in Tamaiharanui's personal appearance
to mark his aristocratic lineage. His figure was short
and thick set, his complexion dark and his features
rather forbidding. Unlike most Maori chiefs of exalted
rank, he was coivardly, cruel, and caparicious, an object
of dread to friends and foes alike ; and, however much
his people may have mourned the manner of his death,
they could not fail to experience a sense of relief when
he was gone.

After the shock caused by the startling news of Te
Eauparaha's raid on Akaroa, the Kaiapoi community
soon resumed their ordinary occupations.

Every morning shortly after dawn, a stream of persons
of all ages might have been seen issuing from the gates,
and wending their way along the narrow paths which led
to the kumara and other plantations, which were spread
over the district on the sheltered side of the forest which
stretched from Woodend to Eangiora. By ten o'clock
the women had cooked in the fields the first meal of the

THE SACKING OF KAIAPOHIA 20$

day ; the smoke of their cooking fires, as it ascended in
the still morning air, being the signal to all who wanted
a meal to make for the spot. While the strong and
able-bodied were occupying themselves in the field, the
old people remained in and about the pa ; the women
engaged in weaving mats or baskets, or tidying up their
premises, and the men, seated singly or in groups,
occupied themselves with carving wood or rubbing
shapeless pieces of greenstone into meres, axes, or ear
ornaments. The chiefs of highest rank selected a
neighbouring sandhill, which was called after their names,
and known as So-arid- So's ' look out," where they sat
and worked in their solitary grandeur.

The boys and girls romped and played in the open
spaces round the buildings, after the manner of children
all the world over. In imitation of their elders, the boys
often engaged in mimic warfare using toy spears
and other weapons ; and in later times employing
occasionally in their encounters with each other korari
sticks, to represent firearms. Having scooped a hole in
the part of the stick representing the stock end of the
barrel, they filled it with fine wood ash ; and when they
discharged their imitation guns, they blew the light dust
out of the hole to represent powder smoke, and at the
same time made a sound to imitate the report of the
gun.

One boy who lived to sit as representative of the South
Island in the General Assembly of New Zealand, in one
of these encounters, was seen by his eldest sister to
enter a house where a tempting pile of soft wood ash lay
upon the hearth just suited for his purpose, forgetting in
the excitement of the moment, the wickedness of the act"

* The fire inside the dwelling-house was sacred, and used only to create
light and warmth. Fires for common use were lighted outside the
dwellings.

204 THE SACKING OF KAIAPOHIA

according to the notions of his people, he sacrilegiously
appropriated the ashes and charged his gun with them ;
but he had hardly fired it before his sister seized him
and forced some detestable filth into his mouth, not so
much to punish him for the offence as to ensure his
cleansing his mouth from every vestige of the sacred ash,
which if left anywhere about him would probably have
caused his death ; and partly to impress upon his
youthful mind the enormity of the offence of which he
had been guilty, and so prevent his ever repeating
it.

But it must not be supposed that the children had
nothing else to do but to play, and were allowed to grow
up in unbridled liberty and ignorance. All boys of
rangatira rank were obliged to attend the classes taught
during the winter months in the Wharekura, by persons
learned in history, mythology, and the various branches
of knowledge possessed by the Maoris. Though the time
spent under instruction was short, the lessons were
difficult, and the discipline severe.

The following reminiscence of a Maori school-boy's
experience, communicated to the writer by one of the last
to receive instruction in the old-fashioned way, will give
some idea of what an ardent seeker after knowledge had
to face in olden times in his efforts to acquire it. The
disorganisation caused by Te Rauparaha's raids interfered
to such an extent with the regular routine of pa life, that
the usual classes for instruction were discontinued for a
while ; and the narrator of the following story, who was
then about fourteen years of age, seeing no immediate
chance of the instruction classes being resumed, and
dreading the thought of growing up in ignorance, begged
his father who was a very learned man, to impart to him

THE SACKING OF KAIAPOHIA 205

the knowledge he thirsted for. His father, however,
turned a deaf ear to his entreaties, telling him that the
" old fashion " was evidently about to pass away, that
the Pakeha would soon dominate the land, and then the
" Maori scholar's sacred back would be denied by having
to carry burdens for him." The Atuas would resent
the desecration of their consecrated servant, and put him
to death ; as he did not wish to have any hand in
shortening his own child's life, he would not consent to
initiate him.

The boy cried and pleaded so hard and so perseveringly
for the gratification of his cherished wish, that one old
chief, who was a sort of Maori college don, named
Taiarorua, took pity upon and agreed to become his
instructor. But before doing so, he subjected him to
very disagreeable treatment to test the sincerity of his
protested love of learning. The old Tohunga took him
first to a certain spot in the river-bed of the Selwyn.
On the way there, he wrapped up something very filthy
and disgusting in a cabbage leaf, which he told his pupil
to place on his head.

On reaching the river they both sat down in a part
where the stream was flowing rapidly, and the Tohunga
began to repeat various incantations, pouring water all
the time with the palm of his hand over the neophyte's
head, who was directed while this was going on to eat
the contents of the cabbage leaf ; but this he revolted
from doing, and after touching his teeth with it dropped
it into the stream. He was told that the object of the
lustration was that his ears might be opened to the
instruction he was about to receive.

This preliminary ceremony being over, they adjourned
to the whare Purakaunui,* or schoolroom, where the

* So called because used as an armoury.

206 THE SACKING OF KAIAPOHIA

classes met during term time. When the pupils as-
sembled at the usual hour, the Tohunga told them to
disperse that evening, as he was busy initiating a new
pupil. After they had all gone he resumed the initiatory
ceremonies. The lad was sent to collect a few wild
cabbage leaves, which he was directed to give to his
mother to cook in a sacred oven. When it was prepared,
the old men formed a circle on the sacred ground near
the Atua's shrine, into the centre of which the boy was
led. The food was brought into the circle, and one of
the old men fed the boy, while his instructor repeated
incantations over him ; this concluded, the lad was free
to a-ttend the classes in the Wharekurat.

Occasionally there would be a tremendous uproar in
the pa, owing to some gossip while retailing the tittle-
tattle of her set to a select circle of her friends, letting
out that Mrs. Somebody had said that Mrs. Somebody
else need not assume such " airs " when it was well
known that her great grandfather had served to furnish
her own great grandfather with a very good meal. As
soon as the candid friend who always officiated on such
occasions had imparted to the disparaged lady the spite-
ful remarks of her jealous rival, with shrieks and screams
she immediately sought the presence of her traducer, at
whom she raved in unmeasured terms, flinging back the
aspersion cast upon her lineage, by asserting that her
family had eaten far more members of the families of
those who set themselves up as her equals, and defied
them to disprove her assertion. Working herself into a
perfect frenzy she would throw off all her clothes, and
rush about waving her arms like a maniac. Around her

t Same building sometimes called the Eed House, because painted
•that colour.

THE SACKING OF KAIAPOHIA 207

would gather every soul within hearing, the women all
talking, and shouting, and screaming together, all giving
their opinions at once, and contradicting one another.
The men squatted round, watching the proceedings with
great amusement, occasionally interjecting a sarcastic
remark upon the personal defects of their lady friends
which only added fuel to .the fire, and increased the
confusion of a scene which could be compared only to
Bedlam let loose.

The " Artful Dodger " was not unknown in the native
community, by whom he was called the grandson of
Whanoke. The following is one of the many stories
which are told about the clever devices he resorted to in
order to gain his dishonest ends. Somewhere in the
neighbourhood of Bangiora there was a sort of military
storehouse, where provisions were kept for the use of
warriors who might be suddenly called upon to go out on
the war-path. Amongst other things was a large case of
potted wood-fowl ; Whanoke coveted the delicious con-
tents of the case, but the difficulty was to get rid of the
persons placed in charge of it. A happy thought
occurred to him one day, which led to the accomplish-
ment of his purpose. Eumours were abroad that a
neighbouring tribe was meditating an attack, but no one
thought that there was any immediate cause for alarm,
till one day Whanoke rushed up to the keepers of the
storehouse in great alarm, and informed them that he
had just met a large war party who would be upon them
in the course of a few minutes, and that their only
chance of escaping immediate death was to seek the
shelter of the nearest fortress. Scared by the statement
so cunningly devised, the guardians of the storehouse
ran away with all speed, leaving Whanoke to appropriate
. the contents of the whata at his leisure.

208 THE SACKING OF KAIAPOHIA

About this period the Kaiapoi people became ac-
quainted for the first time with European food and
clothing, through the Sydney traders, who visited
Whangaraupo (Port Cooper) and other harbours on the
coast, to barter with them for flax fibre. It soon became
the ambition of every Maori of standing to secure some-
thing Pakeha ; but owing to the ignorance of the nature
of many of the things offered to them for sale, the
selection which they made sometimes led to very
amusing results. One chief chose a case of what he
understood contained the preserved fat of a large land
animal — corresponding to the whale of the ocean — which
was highly esteemed as an article of food by Europeans.

On the occasion of a great feast, to which the whole
pa was invited, the case was brought out from the
whata with a great parade of hospitality by the owner,
and opened amidst the plaudits of the guests who were
all eager to taste the Pakeha food. The host explained
that, like their own potted birds' flesh, this preserved
meat required no cooking and was fit for immediate use.
As the number of persons who wished to taste it was so
great, the contents of the box were broken up into small
pieces which were served out to the guests, who com-
menced to munch them at once ; but great was their
surprise on finding the meat difficult of mastication
owing to the froth which accumulated in their mouths.
Some, thinking themselves more knowing than the rest,
swallowed their portions without attempting to chew
them, but the after effects did not encourage them to add
soap to their dietary, and they continued to marvel how
the white man contrived to swallow and keep down the
fat of oxen, till further intercourse taught them the
proper use to which soap was put.

THE SACKING OP KAIAPOHIA 209

Though the trade between the Pakehas and Maoris
was on the whole fairly conducted, the temptation to
take advantage of their ignorance sometimes proved too
strong to resist, and a cask of sugar on being landed
would sometimes be found to contain more sand than
sugar. These traders were the pioneer importers of
animal and vegetable pests. The Norwegian rat, which
they unwittingly introduced, soon overran the country,
and supplanted the native rat which was a harmless
creature, very like the field mouse of Europe. The
vegetable pest was knowingly introduced with the
intention of defrauding the Maoris, who having learnt
that tobacco was made from the leaf of a plant, became
very desirous to secure some seed, and the traders
promised to procure it for them, provided they were well
paid for their trouble. But as no tobacco plant grew in
Australia, something else had to be substituted, and docks
being plentiful, a supply of the seed of that plant was
collected and brought to New Zealand, where the
Maoris paid a high price for it, and cultivated it with the
greatest care, under the impression that it was the
" fragrant weed " they had learnt to love.

The Kaiapoi people knew nothing at this time about
any animals but dogs and native rats, never having seen
or heard of the Captain Cook variety of porker, which
up to that time had not appeared in the country districts,
where it afterwards became so numerous. From those
who boarded the trading vessels they heard a good deal
about some strange animals — altogether unlike the only
quadrupeds they were familiar with. Great was the
excitement in the pa caused by the news that two of
these strange creatures were about to arrive, having been
purchased by an enterprising chief belonging to the

210 THE SACKING OF KAIAPOHIA

place. Oh the day they were to reach the pa all business
was stopped, and the oldest and gravest persons in the
community were as excited and agitated as the youngest.
The whole population went outside and waited by the
road along which they understood that the pigs were to
come. Many hours passed, and the younger people
kept running backwards and forwards along the road
leading to the Waimakariri to try and get tidings of the
approaching strangers.

The patience of the crowd was well nigh exhausted
when loud shouts were heard in the distance, and the
news was soon passed along that Hinewaitutu and
Tahututua, the names bestowed by the owner on his
new purchases, had arrived. Immediately the cry
arose, " Come ! Come ! Come ! and see these strange
creatures." There was a general rush to the spot, and
the narrow path was soon completely blocked. The
exclamation of wonder and astonishment which those
who first caught sight of the pigs gave vent to, served to
heighten the curiosity of less fortunate persons in the
rear, who craned their necks and pressed with all their
might to catch a glimpse of what was causing those who
enjoyed a better view so much wonder.

As the pigs came waddling along from side to side,
jerking at every stride the string by which their drivers
held them, the crowd made way, and formed an admiring
circle round them. The old people gazed wonderingly
upon them, and expressed in warm terms their feeling of
satisfaction at having seen what former generations had
never seen. The excitement was intense, and the noise
caused by everyone shouting their comments at the
same time, deafening. All were remarking upon the
appearance of the strange creatures, drawing attention

THE SACKING OP KAIAPOHIA 211

to the curious shape of their snouts and ears and tails
and feet, when the pigs began to grunt. " Silence,
silence," roared the immediate bystanders. " Silence,
that we may listen to the voice of the pig." The silence
was of very short duration, for no sooner did the crowd
hear the grunting than there rose from their lips the
simultaneous exclamation, ' Ananah ! Ananah ! verily
the voice and language of the pig are as strange as its
appearance."

212 THE SACKING OP KAIAPOHIA

CHAPTEE V.

THE SIEGE OF KAIAPOL

The interest awakened by the newly developed trade
with white people, kept the minds of the Kaiapoi Maoris
occupied, and by diverting their thoughts from the
danger of invasion lulled them into a state of false
security. The difficulty of transporting a sufficient body
of men from Kapiti to make victory secure, would, they
hoped, prevent the northern natives from attacking them
in force. They had yet to learn what tough stuff their
enemy was made of, and what seemingly impossible
things his unconquerable energy and implacable spirit
would drive him to do. Unsatiated by the revenge he
had taken on Tamaiharanui, Te Eauparaha vowed to
destroy Kaiapoi, and to mingle the blood of its inhabi-
tants with the blood so dear to him spilt within its walls.
The execution of the scheme for its destruction was
hastened by mata or prophecy uttered by a seer at
Kapiti named Kukurarangi, who foretold the success of
his plans in words to the following effect : —

He aha te hau

He uru, He tonga

He parera Kai waho E.

Nau mai ra e Raha

Kia kite koe i te

Ahi i Papa-kura ki Kaiapohia

What is the wind ?
It is north-west, it is south,
It is east in the offing, oh !
Come then, 0 Raha ! *
That you may see the fire
On tlie crimson flat of Kaia-
pohia

f Contraction for Te Eauparaha.

THE SACKING OF KAIAPOHIA

213

Ma te ihu waka

Ma te kakau hoe

A ka taupoki

Te riu o te waka

A Maui ki raro

Tuki tukia nopenopea Ha !

Ha Taku pokai tara puka

E tu ki te muri wai

Ki Wai para ra i ia

Ka whaka pae te riri ki tua

Awhitia kia piri kia tata
Ka tara te ri kohi ti

By the prow of tlie canoe
By the handle of the paddle
The hold of the canoe of Maui
May be overturned to cover it ;

Then pound, pound the sea !
And stir it with your paddles
Behold my flock of curlews
Hovering over the backwater
Of that Waipara there
The fight will be on the other

side
Embrace it, get closer and

closer
Fierce will rage the fight.

About a year after his raid on Akaroa, Te Rauparaha
embarked in a fleet of war canoes, a force of six hundred
warriors, selected from Ngatitoa, Ngatiraukawa and
Ngatiawa. As soon as his fleet were observed off the
coast of the South Island, messengers were despatched
to warn the inhabitants of Kaiapoi of his approach, but
the warning only reached them a short time in advance
of the enemy. The news quite unnerved the people, who
were totally unprepared. In their perplexity they resolved
to consult the guardian deity of their tribe, Kahukura.
This divinity was classed among the beneficent
Maori Atuas. His cultus was introduced by the
crew of Takitimu, who were the ancestors of the Kaia-
pohians. The staff used for divination purposes was
about eighteen inches in length ; the upper third
representing an elaborately tattooed face and body ; the
lower end being quite round and smooth. The image was
kept in a carved wooden box, in the centre of a clump of
flax bushes, called the ' pae " or resting place of the
Atua, and the box was further concealed from observation
by a covering of dry grass. This sacred place was about

214 THE SACKING OF KAIAPOHIA

half an acre in extent, and was situated close to the
cemetery which now adjoins St. Stephen's Church.

A hurried summons brought representatives from the
outlying villages and food stations to take part in the
ceremony of " Toro," and Patuki, a fine tall man in the
prime of life, was chosen to " patai " or question the
divinity. The morning chosen for the ceremony seemed
propitious. The sun rose with resplendent glory as the
procession headed by Patuki, who was stark naked, issued
from the gate of the pa, followed by the old Tohungas, or
priests, his equals, whose only covering was a narrow
waist-band. Behind them came the rest of the inhabi-
tants, men, women, and children. They moved slowly
along and silently till they reached the " pae " at
Tuahiwi (St. Stephen's). Having removed the image
from the box, Patuki squatted on his heels on the
ground, the other Tohungas sitting in like manner in a
semi-circle behind him ; and the general public behind
them again. The first part of the ceremony consisted in
drawing a leaf of tussock grass from any plant growing
near where the Tohunga sat ; if it broke, that was a bad
omen, and they would not proceed any further, and
would defer the consultation. If it came up by the
root bringing the earth with it, that was a good omen ;
and the Tohunga proceeded to bind the Atua with a
mystic knot, made by passing the grass leaf with the
left hand over the thumb nail of the right hand (because
" e taha maui tia ana te hon o te Atua ") ; on forming
the knot the projecting part of the grass leaf was pulled
tight, and if it broke it was regarded as a bad omen, and
the consultation deferred. Three loops were made in
the manner described, incantations being repeated all the
time by the questioner and an assistant Tohunga.

216 THE SACKING OF KAIAPOHIA

Patuki having successfully made the knots which
were to bind Kahukura to the image for a sufficient time
to secure an answer, proceeded to dandle the image in
his hand, continuing all the time to repeat the necessary
invocations to the Atua to enter the image and reveal his
presence. When the proper moment arrived the
Tohunga said to the Atua, Kai te haere mai tera pia au
ki te patu i tenei pia au "- " That people of yours is
coming to kill this people of yours." Three times he
repeated these words in a loud voice, swaying about and
gradually working himself into a state of frenzy. After
the third repetition of the words, the whole assembly
present took them up, and in loud and frantic tones
implored the Atua to reveal his presence. The Tohungas,
swaying their bodies about, contracted their stomachs
with a sudden movement, to quicken the expulsion of
the air from their lungs, and add to the shrillness and
violence of their cries.

At length the image gave evidence that the Atua
had entered it, being seen to rear itself up and sway
from side to side. The presence of attendant spirits
of inferior order was at the same time manifested by
the suppressed shrieks uttered by the surrounding
Tohungas, into whose bodies the spirits had entered;
the sounds emitted by them resembling the cries uttered
by a startled girl. The excitement now became intense,
and the whole crowd of worshippers cried aloud to the
God, ' That pia ' of yours is coming to kill this ' pia ' of
yours," and besought him to indicate in some way what
the result would be. The image reared up, and then fell
forward and struck the ground again and again, once,
twice, thrice (after the manner of Punch in the popular
show of that name). Again the people raised their

THE SACKING OP KAIAPOHIA 217

voices and cried aloud, " This ' pia of yours is going to
kill that ' pia ' of yours." The image reared itself
up against Patuki's shoulder ; and while they continued
to repeat the question, the image fell forward and rapped
the ground. At that moment one of the Tohungas
squatting behind Patuki, struck him a smart blow on the
back of the head, with the palm of his hand ; that being
the recognised method of closing the ceremony of
consulting the Atua.

Instantly the image became perfectly still, for the
Atua went out of it, followed by his attendant spirits,
who up to that moment had possessed the bodies of
the Tohungas conducting the enquiry. The reason
why the consultation was so abruptly terminated was to
secure a favourable omen. The image striking the earth
was an intimation that there would be one defeat,
and that defeat, those who were consulting the oracle
interpreted to mean, would befall the northern forces.
After the close of the ceremony the image was replaced
in its box, amongst the flax bushes, and most of the
people returned to the pa. A few hours afterwards
Te Rauparaha's men were scouring the country and
putting all stragglers to death.

On reaching Double Corner, Te Eauparaha landed and
drew up his war canoes above high water mark ; he then
marched quickly on to Kaiapoi, hoping to surprise the
place ; but in this he failed, as news of his approach had
reached the inhabitants ; nevertheless, if he had assaulted
the pa whenever he arrived, he could easily have taken
it, as most of the young and able-bodied men were
absent, having gone as far as Port Cooper to escort
Taiaroa, who purposed embarking there in his canoes for
Otakou ; the rest of the inhabitants were scattered over

218 THE SACKING OP KAIAPOHIA

the country attending to their cultivations. It was the
report of firearms, coupled with the warning cries of
those outside the fortifications, who had caught sight of
the approaching enemy, which warned the occupants of
the pa, who were mostly old men, boys and women, of
their danger. They immediately closed the gates, and
made a brave show of defence along the walls.

Fortunately some of those outside the fortress suc-
ceeded in reaching Port Cooper in time to stop Taiaroa,
who consented to return and relieve the besieged.
Having got all the available assistance he could from the
Peninsula natives, he marched along the coast to the
Waimakariri, which he crossed near the mouth on mokis,
or rafts made of dry flax stalks. But fearing his
relieving party might be discovered by the enemy if they
approached any closer by daylight, he concealed his men
in the scrub on the river bank till it was quite dark,
when they continued their march along the beach till
they got opposite to Kaiapoi, and then they turned
inland.

But as they approached the pa they noticed the
enemy's watch fires, and men standing and sitting
around them, and they saw at a glance, that to attempt
to enter the place on the land side, would be useless,
as the whole of the ground on that side of the pa was
occupied by the enemy in force. The only chance of
getting in was by wading through the lagoon ; but there
too they saw sentries posted every few yards on the
sand ridges bounding its margin, and how to pass them
without detection was a puzzle. Te Ata o Tu was
carrying his infant son on his back, and as he drew
nearer to the sentries his companions whispered to him
to strangle the infant rather than run the risk of its

THE SACKING OF KAIAPOHIA 219

foiling their efforts to escape the notice of the enemy,
but his parental instincts were too strong. It was his
only child, and a boy, and he could not kill it, but to
smother its cries in the event of its waking at a critical
moment, he rolled it up in a thick mat, and tied it
securely across his shoulders, and in that way carried the
little thing safely through all the dangers of that terrible
night ; but it was only spared to meet its death in
the waters of the lagoon a few months afterwards, when
its mother vainly tried to escape from the fallen pa.

Fortunately for Taiaroa's men a strong nor'-west wind
was blowing which waved the tall tussock grass and
sedge which covered all the ground about them violently
backwards and forwards, the constant wavy motion
concealing from the sentries the bodies of the men
who were creeping along under cover of the vegetation.
Whenever the wind lulled, the relief party kept perfectly
still, not daring to move, and disposed to hold their
breath for fear of detection by the sentries, who stood
talking within a few feet of their foes, of whose presence
they were quite unconscious, but who were yet near
enough to hear distinctly all that they said to one
another. The whole party having reached at last the
margin of the lagoon, they rose to their feet and plunged
into the water shouting "Taiaroa! to the rescue," and
warning their friends not to fire upon them.

For a moment the besieged thought that it was a
stratagem of the enemy, and poured volley after volley
amongst them, but as they were all struggling up to
their necks in water and mud no harm was done, the
bullets flying over their heads. As they drew nearer
their voices were recognized, and a warm welcome
accorded to them. And now the besieged took heart,

220 THE SACKING OP KAIAPOHIA

and prepared not only for defence, but for carrying on
offensive operations against the enemy. Whakauira
was appointed to take charge of the gate Kaitangata,
and to head all the sorties made from it ; while Weka
held the same charge at Hiakarere. Other parts of the
defences were assigned to other chiefs, and night guards
were appointed.

Just outside the Kaitangata gate stood a watch-tower,
from which the besieged could look into the enemy's
camp. It was built like a whata, on a tall upright post,
and the walls were composed of slabs of wood which had
been tested and proved to be bullet proof. Small holes
were pierced on three sides to enable the look-out to take
observations, This watch-tower proved of great service
in guarding the besieged from sudden attacks, all the
enemy's movements being visible from it.

During the early part of the siege Taiaroa performed a
bold deed, which deserved to achieve greater success
than it did. Taking advantage of a dark stormy night he
sallied forth with a few companions, and made for the
spot near the mouth of the Ashley, where Te Bauparaha's
fleet, consisting of nearly thirty canoes, had lately been
brought and drawn up, with the intention of destroying
them ; but having only small, light hatchets they found
the task which they had undertaken beyond their power,
and had to content themselves with hacking the cordage
which fastened the cross ties, and seats, and side boards,
and so rendering them unseaworthy till repaired. But
the soaking rain defeated all their efforts to burn the
canoes, and so the brave fellows had to return without
effecting anything commensurate with the risk they had
run.

222 THE SACKING OF KAIAPOHIA

Three months passed and still the siege continued.
Te Eauparaha then adopted different tactics, which were
probably suggested by the words of the Seer's song : —
" Embrace it, clasp it tightly ; " and he commenced to sap
up to the walls and opened three trenches parallel to one
another. He lost a great many men at first owing to
their being exposed to a continuous fire from the pa, but
by covering the trenches and carrying them forward in a
zig-zag direction he got at last within a few feet of the
wall.

It was during the progress of this approach that Te
Ata o Tu — known to the colonists as ' Old Jacob," and
much respected by them for his sterling qualities —
increased his reputation for courage by his successful
encounter with Pehi Tahau, one of the northern warriors.
The narrative of the encounter is best told in Hakopa's
own words: — "Towards the close of the siege, after
standing sentry at the foot of the watch-tower, all one
stormy night, during which heavy showers of rain had
fallen, and being very wet and very sleepy, I was dozing
with my head resting upon my hands, which were
supported by the barrel of my gun, when I was roused by
a hand on my shoulder, and a voice whispering in my
ear, ' Are you asleep ?' I confessed I was, and asked
if anything was the matter. My questioner, who was
one of our bravest leaders, said, Yes, the enemy have
planned an attack, and I wish a sortie to be made at
once to repel it, will you take command ?' I readily
consented on condition that I should choose my own
men. He agreed ; and I picked out six of the bravest
men I knew, and got them to the gate without arousing
the rest of our people. I told my men to wait while I
and another reconnoitred.

THE SACKING OP KAIAPOHIA 223

" We entered the sap and approached the shed where
the attacking party, numbering about two hundred, were
•sleeping awaiting the dawn. They were lying all close
together like herrings in a shoal. I motioned to my
men to come on. Just at that moment one of them who
had gone down another trench, called out, ' Let us go
back, I have taken spoil, a club, a belt, and a cartouche
box.' The result of this injudicious outcry was very
•different from what might have been anticipated.
Startled by the sound of his voice, our sleeping foes
sprang to their feet, and immediately bolted panic struck
in the direction of their main camp.

' The coast was now quite clear for me, and emerging
from the trench I proceeded cautiously in the direction
taken by the runaways. I had not gone far before I
noticed the figure of a man a short distance in front of
me. He had nothing on but a small waist-mat, and was
armed with a fowling piece ; and walking beside him
was a woman, who from the way he kept pushing her
forward, seemed unwilling to accompany him. Happen-
ing to look round, he caught sight of me, and immediately
cried out to his fleeing companions, ' Come back ! come
back and catch this man, he is all alone.'

But as no one did come back in answer to his appeal,
and as I heard no answering call made, I felt confident
that I had nothing to fear at the moment from his
comrades, who were not likely to come to his aid till it
was quite light ; and that if I could only close with him,
I might overcome him, and have the satisfaction of
•carrying his dead body back with me into the pa. I
determined therefore to try and force an encounter at
-close quarters ; my only fear was that he might shoot me
before I could grapple with him. I had only a tomahawk

224 THE SACKING OF KAIAPOHIA

on a long handle, having left iny own gun behind,
because the charge in it was wet from the previous
night's rain. The ground we were passing over was
covered with large tufts of tussock grass, and I leapt
from one to another to deaden the sound of my footsteps,,
squatting down whenever I saw the man turning round
to look at me. I kept following him in this way for
several hundred yards ; fortunately he did not keep
moving towards Te Rauparaha's camp, but in a different
direction.

" By dint of great agility and caution I got within a few
feet of him, when he turned suddenly round and pushed
the woman between us, and instantly fired. It seemed
to me at that moment as if I were looking down the
barrel of his gun. I squatted as quickly as I could on
the ground ; fortunately there was a slight depression of
the surface where I stood, and that saved my life. The
flame of the charge set fire to my hair, and the ball
grazed my scalp ; for a moment I felt stunned, and
thought I was mortally wounded. My opponent kept
shouting for assistance which never came ; for his panic-
stricken companions I afterwards learnt, were at the
very time up to their necks in water in an adjoining
swamp, clinging in their terror to the niggerheads for
support, their fears having magnified my little party
of followers into an army.

" The shouts of my opponent recalled me to my senses,.
and recovering from the shock I had received, I made a
second attempt to grapple with him, but without success ;
as before he slipped behind the woman again, and aimed
his gun at me ; I stooped, and the bullet flew over my
shoulder. We were now on equal terms, and I had no
longer to exercise such excessive caution in attacking

THE SACKING OF KAIAPOHIA 225

him. I struck at him with my hatchet, he tried to parry
the blow with the butt end of his gun, but failed, and I
buried my weapon in his neck near the collar bone.
He fell forward at once, and I seized him by the legs and
lifted him on to my shoulder, intending to carry him out
of the reach of rescue by his own people.

" It was now quite light enough to see what was going
on, and I could not expect to escape much longer the
notice of the sentries guarding Te Rauparaha's camp.
Just then, one of my companions, who had mustered
sufficient courage to follow me, came up to where I was ;
and seeing signs of life in the body I was carrying, ran it
through with his spear ; and at the same time drew my
attention to the movements of a party of the enemy ;
who were evidently trying to intercept our return to the
pa. Hampered by the weight of my prize, I could not
get over the ground as quickly as our pursuers, but I was
loathe to lose the opportunity of presenting to my
superior officers such unmistakable evidence of my
prowess as a warrior ; and I struggled on with my
burden till I saw it was hopeless to think of reaching
the pa with it, when I threw it on the ground, con-
tenting myself with the waist-belt, gun, and ear
ornaments of my conquered foe, and made the best
of my way into the fortress, where I was received with
shouts of welcome from the people, and very compli-
mentary acknowledgements of my courage from my
commanders.

' I owed my life at the fall of Kaiapoi to that morning's
encounter ; for when I was lying bound hand and foot
along with a crowd of other prisoners after the capture
of the pa, Te Eauparaha strolled amongst us enquiring
whether the man whd killed his chief, Pehi Tahau, was

p

226 THE SACKING OP KAIAPOHIA

amongst our number. On my being pointed out to him
as the person he was in search of, instead of handing me
over, as I fully expected he was going to do, to the
relatives of my late foe, to be tortured and put to death
by them, he addressed me in most complimentary terms,
saying I was too brave a man to be put to death in the
general massacre which was taking place ; that I had
fought fairly, and won the victory ; and that he meant
to spare my life, and hoped that I would in time to come
render him as a return for his clemency some good
service on the battle-fields of the North Island."

Finding it hopeless to think of taking Kaiapoi by
assault, in the ordinary way, Te Eauparaha conceived the
idea of burning down the defences of the pa on the land
side. To effect this object, he ordered his men to collect
the manuka bushes which grew in profusion all about
the neighbouring sandhills, and after tying them in small
bundles, to stack them in a convenient place to dry.
Having accumulated a quantity sufficient for his purpose,
the next step was to place the dry brushwood against
the wooden walls of the pa. But this proved a more
dangerous and difficult task than he had at first antici-
pated, and many of his men sacrificed their lives while
attempting to carry out his directions. The bundles of
manuka were carried as far as they could be under cover
of the trenches, and then thrown forward ; and it was
while in this act of throwing them that the besiegers
exposed themselves to the deadly fire of the defenders,
who, standing only a few feet away, were able to con-
centrate their aim upon the small space at the end of
each trench, where the person hurling the manuka was
obliged to stand. For awhile the besieged inhabitants
succeeded in scattering every night the work done by

THE SACKING OF KAIAPOHIA 227

their enemies at such a cost of life during the previous
day. But the accumulation of dried manuka all about
the front of the pa became so great at last that it was
altogether beyond their power to disturb it, and the huge
pile rose higher day by day till it filled the trench and
rested far up the stockade wall. The miserable in-
habitants now saw that their relentless enemy was
gaining upon them, and knowing that if he once got rid
of the protecting walls their lives would be at his mercy,
they became greatly depressed, and many of the younger
men began to discuss the advisability of escaping before
the impending catastrophe happened. Taiaroa was the
first to move, and under cover of darkness he withdrew
the contingent of Otakou men under his command,
promising his desponding friends whom he left behind
him, that he would try and create a diversion in their
favour by attacking Te Rauparaha's camp from without,
when an opportunity would be afforded them of getting
rid of the cause of their immediate alarm ; but this
promise he was never able to fulfil. Every hour after
he left the peril of the besieged increased, and the
suspense became intolerable. Southward rose the vast
pile of brushwood to be set fire to by their enemies
on the first favourable opportunity.

At length the fatal day arrived : a nor'-wester sprung
up, and blew with increasing violence for some hours.
Everyone felt certain that it would be succeeded by a
sou' -wester, as was then invariably the case, when the
fate of the pa would be sealed. There was just a chance
that if the manuka were lit from the inside, the flames
would be carried away from the pa, and the menacing
mass of inflammable material destroyed before it could
do any serious harm. Pureko, one of the chiefs in

228 THE SACKING OF KAIAPOHIA

charge of the threatened portion of the defences,
determined to run the risk ; and seizing a firebrand,
thrust it into the heap. In a moment the flames shot
high up into the air, flaring and waving in the wind.
For a short time it seemed as if the experiment was
going to prove successful ; but all at once, with the
rapidity which usually characterizes the change of wind
from north to south on the Canterbury Plains, it veered
round to the opposite point of the compass, and drove
the fierce flames against the post and palisades, which
were soon ablaze and crashing to the ground. Blinding
smoke enveloped the whole place, and the defenders
were compelled to fall back from the wall to escape
suffocation.

Te Eauparaha and his men were on the alert, ready to
take advantage of the turn affairs had taken ; and before
the inhabitants of the pa could fully realize what had
happened, the northern warriors were in the midst of
them. The wildest confusion and disorder ensued.
Pureko, who was the immediate agent in causing the
disaster was the first to fall, being disembowelled by a
gunshot. The venerable Te Auta, the High Priest of the
tribe, whose long white hair and beard, and generally
imposing appearance had rendered him for many years
past an object of terror to the youth of the pa, fell at the
Tuahu, where with the image of Kahukura in his hands,
he vainly besought the patron divinity of the tribe to
help them in their hour of need.

Many of the inhabitants made for the Huirapa gate,
because the bridge which led from it gave access to the
swamps covered with flax, niggerheads, and raupo, under
cover of which lay their only hope of escape. Others
climbed over the fences, and plunging into the lagoon

THE SACKING OF KAIAPOHIA 229

waded or swam to the friendly shelter of the bordering
vegetation ; the smoke, driven by the wind, over the
surface of the water, screening them while so engaged,
from the observation of the enemy. In this way
probably two hundred succeeded in making good their
escape by keeping in the swamps till they got well up
the plains, when they worked their way towards Banks
Peninsula and other places inhabited by their friends.

Shrieks and cries of despair rose within the pa as the
northern men struck down their aged victims, or seized
and bound some trembling youth or maiden to be
despatched later on, or to be carried far away into
captivity. When all were either killed, or securely
bound, the conquerors adjourned to their camp, situated
on the spot now known as Massacre* Hill, :': on the North
Eoad, where the captives were finally disposed of.
Those devoted to the manes of the dead were fastened to
poles, erected on the summit of the knoll, and bled to
death, their bodies being afterwards removed to be cooked
and eaten in accordance with the national custom, which
required this indignity to be offered to the dead in order
to complete the humiliation of the conquered.

The total population of the Kaiapoi Pa at the time of
its capture, cannot have been far short of a thousand
souls. Of these, a part made good their escape, a part
perished, and a considerable number were carried off by
the conquerors to Kapiti.

Among the captives was a handsome lad named Pura,
(known to Lyttelton residents as Pitama) who took Te
Rauparaha's fancy, and was led by him into his whare.

* When the Eev. John Baven, one of the Canterbury pilgrims took
possession of the land in the neighbourhood of this knoll, the whole
surface of the ground between it and the lagoon was strewn with human
remains and weapons of all sorts. Mr. Eaven caused the bones to be
collected, and about two waggon-loads were buried by his orders in a pit at
the base of the sandhill, which has since been almost levelled. The
remains of the houses and fortifications of Kaiapoi were destroyed by the
fires lit to clear the land for farming purposes.

230 THE SACKING OF KAIAPOHIA

To prevent his escaping during the night, the old chief
tied a stout cord round the boy's body and fastened the
end of it to his own wrist. During the early part of the
night Te Eauparaha was wakeful, and kept pulling the
cord to assure himself that his prisoner was safe ; but
when sleep overpowered him the cord relaxed, and the
boy who was watching all the time for an opportunity to
escape, successfully disengaged himself from his bonds,
and having fastened the check string to a peg which he
found in the floor, he crept cautiously out of the hut. It
was too dark for him to distinguish anything, and as he
passed out he overthrew a pile of brushwood, which
slipped down and completely covered him.

Old Rauparaha roused by the noise sprang to his feet,
and immediately discovered the trick which had been
played upon him. He at once gave the alarm, and
roused the whole camp. Suddenly awakened from
profound sleep induced by weariness after the violent
exertion and excitement of the previous day, and by the
sense of security ensured by victory, the northern
warriors were in just the condition to give away to panic,
and it was well for them that the circumstance which
caused the disturbance in their camp proved after all to
be of such a trivial nature. With loud shouts and cries
the men rushed hither and thither in wild confusion,
some calling out that the prisoners had escaped, others
that the camp was being attacked by their friends, who
were attempting to rescue them. Torches were lit and
seen flashing in all directions, guns were fired, and the
greatest commotion prevailed everywhere.

All the time this uproar was going on, the cause of it
was lying perfectly still under the fallen pile of brush-
wood, beside the commander-in-chief's hut. He knew
that if discovered he would be immediately put to death,

THE SACKING OP KAIAPOHIA 231

as it was an unpardonable offence for a prisoner to
attempt to escape. Escape, however, at such a moment
was impossible, and poor Pura lay in the greatest state
of terror and alarm, expecting every moment that his
hiding place would be found out. Fortunately for him
that was not to be; and when the alarm subsided and
stillness once more reigned around, he quietly extricated
himself from his uncomfortable position, and groped his
way out of the camp into the surrounding flax swamps,
under cover of which he escaped ; journeying south-
wards till he fell in with the main body of the fugitives,
who were travelling on in the same direction till they
reached a place of safety.

He was more fortunate in this respect than a boy of
eight years and a girl of five, who got separated from
their friends on the march, and were not found for
several months afterwards, when an eeling party came
upon them in the river-bed of the Waikiriki (Selwyn).
These two children known in after years as Charley Wi
and Mrs. Wi Naihira, were told by their father to rest on
the bank of the river while he went in search of food for
them, but he never returned, having probably fallen into
the hands of Te Eauparaha's men, who were scouring the
country in all directions for fugitives. Left to shift for
themselves, they managed to sustain life by eating raupo
roots, and the tender shoots of the ti-palm, and the small
fish which they caught in the shallows and under the
stones. They found shelter from the weather under the
large flax bushes which lined the river bank, and by
cuddling together under a heap of dry grass, which they
had collected, they managed to keep themselves warm in
spite of their scanty clothing, which consisted of one
short mat each, about the size of an ordinary door mat,
and rather like one in appearance, though softer.

232 THE SACKING OF KAIAPOHIA

CHAPTEE VI.

ON A WE— EETUEN TO KAPITI.

A few days after the capture of Kaiapoi, Te Eauparaha,
having repaired the damage done to his canoes, embarked
his army and the prisoners he meant to take with him,
and sailed for Akaroa Harbour, with the intention of
attacking the fortress of Onawe, and completing the
destruction of Tamaiharanui's kinsman. Finding on his
arrival there that the pa was strongly fortified, and likely
to be bravely defended, and not relishing the idea of
undertaking another prolonged siege, he resorted to
stratagem.

Accompanied by the most distinguished of the Kaiapoi
prisoners, he approached the gate of Onawe, and began
parleying with some of the defenders, whom he advised
to surrender the pa, and trust to his clemency, appealing
to the presence of so many Kaiapoi prisoners as a proof
that they might trust his promise to spare their lives.
While this talking was going on, the gate was opened to
admit some men returning from an unsuccessful skirmish.
In the crowd gathered about the gate were some of
Te Eauparaha's men, who, in obedience to secret
instructions from him, had crept up unnoticed to where
he stood, and succeeded in entering the pa without being
recognised. Once within the fortress, they commenced
killing everyone about them, a panic ensued, and in a
few minutes Onawe was taken.

THE SACKING OP KAIAPOHIA 233

Te Eauparaha having established his object, gave his
warriors permission to return to the north, and having
received directions where to rendezvous on the coast,
several war canoes put to sea at once. The one com-
manded by Te Hiko,* chief of the Ngatiawa contingent,
not being quite sea worthy, was beached for repairs at
Okaruru (Gough's Bay). Amongst the prisoners Te
Hiko had with him was Tangatahara, or " ugly man," so
nick-named years before by a lady who resented his too
persistent attentions to her. He was a renowned
warrior, and the late commander of the fortress of
Onawe. He was particularly obnoxious to Te Eauparaha
owing to the fact that it was by his hand that the great
Te Pehi fell at Kaiapoi.

While Te Hiko was engaged repairing his canoe, a
•detachment of Te Eauparaha's body-guard who had been
searching the neighbouring hills and forests for fugitives
oarne upon the scene. They were accompanied by two
women, near relations of the great chief, who on
recognising Tangatahara as the man with whom their
family had a blood-feud, according to custom demanded
his surrender, exclaiming " Light an oven, we must have
.a feast, here is our man ! " Te Hiko resented this inter-
ference with his rights as captor of the noted prisoner,
and refused to give him up, and to prevent his being
molested placed a guard of his own men round him. At
the same time he ordered a plentiful supply of food to be
given to his superior officers' friends, hoping thereby to
-conciliate them, and to divert their thoughts from the
man whom he had taken under his protection.

The women of the party were not, however, easily
appeased and drawn from their purpose. They persisted

* He was the son of Te Pehi, which made his treatment of Tangata
hara all the more noteworthy.

234 THE SACKING OF KAIAPOHIA

for a long time in pressing their demand ; but finding
Te Hiko firm in his refusal, they begged since they
might not kill the Ngaitahu man, to be allowed to strike
his head with the kauru fibre they were chewing, and so
degrade him by pretending to use his head as a relish for
their kauru. This request was granted, whereupon the
two women went up to the prisoner who was seated on
the ground in the midst of a group of Ngatiawa warriors,
and struck him several times on the top of the head with
the kauru, which they then proceeded to chew. Te Hiko
was very much vexed by the disregard shown to his
wishes by Te Eauparaha's relatives, and made up his
mind there and then to release Tangatahara as soon as
they were gone.

Accordingly during the night he roused him, and told
him he might escape, which he did very easily as the
camp was situated on the edge of the forest, which then
covered the greater part of Banks Peninsula. His
escape encouraged a female prisoner, who, under the
charge of two women, had been taken to the outskirts of
the forest to collect firewood, to attempt flight. In order
that those in charge of her might grow accustomed to
losing sight of her person, she kept in front of them, and
never picked up a stick unless it was lying in such a
position behind a tree or shrub that in stooping to get it
she got out of their sight ; gradually she increased the
distance between herself and her guardians, and reached
the base of the cliff, on the western side of the Bay.
Observing a strong woodbine hanging over the face of a
steep rock she seized it, and drew herself up by it to the
top, pulling the woodbine up after her to prevent her
pursuers using it ; she then scrambled away with all
speed up the steep hill side, spurred on in her efforts to

THE SACKING OF KAIAPOHIA 235

escape by the shrill cries of her mortified keepers, who
were calling aloud upon the men to go in pursuit of her;
but she succeeded in reaching the shelter of the dense
forest where all trace of her whereabouts was lost, and
after a time rejoined her friends in safety.

Before the northern fleet got finally clear of Banks
Peninsula, a considerable number of prisoners escaped,
the chief person among them being Te Hori, known in
after years as the highly respected native magistrate of
Kaiapoi ; the only man of acknowledged learning left
amongst the Ngaitahu, after Te Eauparaha's last raid.

Fortunately for the Kaiapoi captives who were taken
to Kapiti, Te Eauparaha on returning home, found himself
involved in quarrels with some of the tribes on the
mainland, whose territory he had appropriated, and
this disposed him to treat his prisoners with more
consideration than he might otherwise have done.
Amongst others of them whom he employed in positions
of trust, was Te Ata o Tu, the warrior who had attracted
his favourable notice during the siege of Kaiapoi, by
engaging in combat with one of his officers, and over-
coming him. This man Te Eauparaha sent on one occasion
with an important message to the chiefs of Waikanae,
and on the way there a circumstance occurred which
tried his courage and ability to meet any emergency,
almost as much as his encounter with Pehi Tahau in the
outskirts of Kaiapoi had done.

Accompanied by his little son, a boy of six years
(Simeon Pohata), he crossed in a canoe to the mainland,
and started to walk along the beach to Waikanae. When
he had accomplished about a third of the journey, he
heard a bull bellowing close by, and soon afterwards saw
the animal trotting rapidly towards him. He realised at

236 THE SACKING OF KAIAPOHIA

once the dangerous predicament he was in ; for he had no
doubt that the animal now approaching him was the same
about which he had heard very alarming stories. It was
once a village pet, but had taken to the bush, and ever
since it had done so, it always chased any persons it
came across, and it had already crippled a good many
people. Te Ata's first thought was for the safety of his
boy ; but what could he do ? An endless stretch of
sandy beach lay before and behind him ; to the right lay
the open sea ; to the left bare sandhills.

To run away would only encourage the bull to quicken
his pace, and hasten the approaching catastrophe. For
a moment his case seemed hopeless, when he espied
some slabs lying above high water mark at the foot of a
sandhill. If he could only reach them in time, he might
yet save his boy ; taking him by the hand he hurried to
the spot, and set five or six of them on end against the
sand hillock, and got behind them just as the bull came
up. The beast stood for a few moments bellowing and
pawing the sand, and walked by sniffing at the planks.
He did this several times, but the moment he caught
sight of the man crouching behind the slabs, he
charged them furiously, and tossed them over with his
horns.

Te Ata snatching up the child sprang from under, and
as the bull charged past him, he quickly replaced two of
the slabs, and put the boy behind them, telling him
in the event of his escaping, to make for Waikanae, and
inform the people there of what had happened to his
father. The bull seeing him standing close by did not at
once rush at" him ; but with head bent low, bellowed and
growled within a few feet of where he stood, as if getting
up his courage' for the attack.

THE SACKING OF KAIAPOHIA 237

Te Ata made up his mind at that moment what to do ;
and springing to the side of the astonished animal, he
put his right arm round the base of the bull's neck,
and pressed his body against his shoulder. The bull
tossed his head and tried to strike the man with his
horns, but in vain ; the man was too agile and quick
in his movements, and as he pressed with all his
strength against the bull's shoulder, the animal kept
shifting his position, and moved slowly down towards
the sea. The tide was coming in, and soon swept over
the spot where they stood.

Te Ata noticed a pukio, or niggerhead, floating on the
incoming waves, and as it swept past him, he seized it,
and made a dash for the breakers, into which he
plunged dragging the niggerhead after him. The bull
followed, and kept so close behind him that he narrowly
escaped being gored by it, but by continually '' diving
in different directions he managed to widen the distance
between himself and his tormentor ; but nothing seemed
to turn the brute from his purpose, and he appeared
as much at home in the water as on land. Loosening
his shaggy waist mat, Te Ata fastened it round the
niggerhead, and took several long dives before he
ventured to look round, when to his intense relief, he saw
the bull engaged with the niggerhead, which he was
pawing at, and poking with its horns, apparently under
the impression that he had at last caught his man.

Leaving the vicious beast to expend its spite on the
pukio, Te Ata swam some distance down the coast, and
then drew in towards the shore, and walked along through
the surf till he thought he could emerge with safety from
the water, and pursue his journey on terra firma. About
two miles down the coast he passed a canoe drawn up on

238 THE SACKING OF KAIAPOHIA

the beach, and noticed his little boy lying asleep in the
stern of it, fright and fatigue having quite overcome the
child. Taking him on his back, he pursued his journey
to Waikanae, where he soon after arrived without any
further misadventure.

THE SACKING OF KAIAPOHIA 239

CHAPTEE VII.

BETALIATION— PEACE.

As soon as the fugitives from Kaiapoi had sufficiently
recovered from the terrible shock which their feelings
had sustained from their crushing defeat, they commenced
to organize an expedition for the purpose of avenging the
destruction of their pa and people. Their cause was
warmly espoused by their kinsman in the south, who
were so impatient to carry out the project of revenge
that two hundred and seventy of them started northwards
under the leadership of Tuhawaiki and Karetai, before
they had time to equip themselves properly for the
struggle. Their object in hurrying away was to surprise
Te Eauparaha, who made a practice of visiting the lagoons
near the mouth of the Wairau river every year at that
particular time, which was the moulting season of
paradise ducks and the other waterfowl, which he went
there to procure. These birds after being plucked and
cooked were packed in vessels formed out of large kelp
leaves, protected on the outside with strips of totara
bark ; the vessels so formed being air-tight preserved the
contents for a long time.

The Kaiapohian expedition which has ever since been
known as Oraumoa-iti (small Oraumoa) in contradistinc-
tion to a subsequent expedition sent up for the same

240 THE SACKING OF KAIAPOHIA

purpose, called Oraumoa-nui (or great Oraumoa) was
within an ace of accomplishing its object. It arrived on
the spot along the coast where Rauparaha meant to land,
a few hours before he reached it, and having concealed
their canoes, they placed a number of men in ambush in
the woods, close to the beach ; but owing to one of
Rauparaha's men finding some trace of recent visitors at
a short distance from high water mark, he gave the
alarm, and though the southern men rushed from their
places of concealment, and attacked Rauparaha's force,
they only succeeded in killing a few of them. The old
chief escaped by hiding in the kelp near the rocks, till
one of his canoes, still afloat, approached near enough
for him to get on board. Paora Taki, the well-known
native assessor at Rapaki, who wras with the expedition,
recognised Te Rauparaha, and might have killed him as he
brushed past him on his way to the water, if he had
only possessed a better weapon than a sharpened stake
to assault him with.

The Kaiapohians who did not think it prudent to
continue the pursuit of their enemies, who had recrossed
the Straits, returned home to reorganize and recruit
their forces. A few months afterwards, a second ex-
pedition numbering four hundred warriors, under the
command of Taiaroa, started for Cook's Strait in a
flotilla of canoes and boats. They proceeded along the
coast as far as Queen Charlotte's Sound, and at the head
of it they met a large force of Rauparaha's men, whom
they immediately attacked. The ground was very broken
and wooded, and only a portion of the men on both sides
got into action. Towards evening the northern men
withdrew from the place, and the southerners claimed
the victory.

THE SACKING OF KAIAPOHIA 241

For some days in succession, encounters between the
forces took place with varying results. In one of these
engagements which took place on a steep hill-side two
warriors were engaged in mortal combat, in a position
where their movements attracted the notice of their
respective sides, who watched with eager interest the
struggle between them. Clasped in a close embrace,
each one strove with desperate efforts to throw the
other down. Te Hikoia, the southern man, feeling that
his antagonist, Te Kaurapa, had the advantage over him
from his being on the upper side of the sloping ground,
and that he was about to be overcome, cried out,
" Iwikau e ! " I am going !

His nephewr, who was armed with a fowling piece,
hearing his cry of distress, flew to his assistance, calling
out as he ran towards him, " disentangle yourself, throw
him over your hip ; " his object in giving the direction,
being to get a shot at the enemy without endangering
his relative's life. Hikoia, by a supreme effort, succeeded
in doing what he was advised ; and Iwikau seizing the
opportunity, shot his uncle's opponent, who fell dead at
his feet ; and then seeing the fallen man's weapon
(maipi) lying on the ground, he picked it up, and carried
it off as a trophy.

Te Eauparaha, who witnessed from a short distance the
whole transaction, remarked to his companions, "ikia
atu ano " (I told you it would be so), alluding to the
advice he had given his men not to come to close
quarters with their Ngaitahu foes, whom they knew
from past experience to be desperate fellows at a hand-
to-hand encounter.

The scarcity of food compelled the southern warriors
to return before they were able to accomplish anything

Q

242 THE SACKING OP KAIAPOHIA

decisive. Shortly afterwards, circumstances occurred
which led to the total cessation of hostilities between
the two parties. Rauparaha's tribe quarrelled with their
neighbours and allies, the Ngatiawa, and fearing a
coalition being formed against him, the wily chief of
Ngatitoa resolved to make peace with Ngaitahu ; and
selecting the chiefs of highest rank from amongst his
Kaiapohia prisoners, he sent them home under the
charge of an honourable escort, desiring them to use
their influence with their friends to accept his friendly
overtures. The unexpected return of Momo, a chief of
very high rank, and greatly beloved on account of his
amiable disposition, and the noted Iwikau, and other
valued leaders of the tribe, accompanied by a band of
Rauparaha's trusted friends, whose lives were now in
their power to spare or take as they pleased, won the
goodwill of the Kaiapohians, who accepted the terms
offered to them, and made peace with their late foes.

But though peace was established the bulk of the
Kaiapohian prisoners carried to the north were still
kept in bondage. There were influences at work how-
ever on their behalf, which soon resulted in their release
and return to their own land. The humanizing in-
fluences of the Christian religion, which was first
introduced to the Maori people in the vicinity of the
Bay of Islands by the Rev. Samuel Marsden, in 1814,
had gradually penetrated the country, till in 1839 it
reached the tribes over which Te Rauparaha ruled, who
as soon as they embraced the Christian faith, released
all their prisoners, and assisted them to return home.

When New Zealand was proclaimed a British Colony
in 1840, several of the Kaiapoi chiefs attached their
names to the treaty of Waitangi, by which the Maoris

The Kaiapoi Monument.

244 THE SACKING OF KAIAPOHIA

transferred the rights of sovereignty to the English
Crown, the deed having been brought to them for
signature by the captain of H.M.S. Herald.

In 1843, Tamihana, the only surviving son of Te
Rauparaha, and his cousin Matene te Whiwhi, inspired
with the noble desire to repair as far as they could the
injuries inflicted upon the Ngaitahu by their relatives,
visited the South Island, where they spent two years,
during which period they visited every Maori settlement
in it, for the purpose of imparting to the inhabitants
a knowledge of the Christian faith, which they had both
embraced : having been baptized shortly before under-
taking their mission by Mr. Hadfield. During the whole
time spent amongst the Ngaitahu, these two young
men were in momentary danger of being put to death,
either to gratify the feeling of hatred cherished in many
hearts towards their kinsmen, or by someone who felt
impelled by the ancient custom of blood feud, not to
miss such an opportunity of avenging the death of 'dear
relatives who had perished by the hands of Te Eau-
paraha's tribesmen, during their various raids on the
south. The heroic courage and fervent zeal of the two
young missionaries was rewarded by the conversion of
the entire population, who were won over to the^
Christian faith by witnessing in their conduct and
demeanour, the evidence of its divine power to change
hate into love, and the bitterest enemies into the firmest
friends.

In 1848, the chiefs of Kaiapoi, and other sections of
the tribe assembled at Akaroa to meet Mr. Commissioner
Kemp, who had arrived there in " H.M.S. Fly," for the
purpose of negotiating with them for the purchase of
their lands. The negotiations were successful, and Mr,

THE SACKING OF KAIAPOHIA 245

Mantell was sent shortly afterwards to survey the
portions which the Maoris had reserved from sale for
their own occupation. Amongst the reserves made was
the site of the old Kaiapoi Pa, to which Mr. Mantell
referred as follows in his despatch to the Governor,
written in 1848: — "I have guaranteed to the natives
that the site of the ancient pa, Kaiapoi, shall be reserved
to her Majesty's Government, to be held sacred for both
Europeans and Natives." As long as the old Maoris
lived who regarded with veneration the spot associated
with so many proud and pleasant, as well as so many
sad and humiliating memories of the past, the site of the
old fortress was not willingly and knowingly desecrated.

But since their removal by death, their degenerate
representatives have shown an utter want of decent
respect for the site of the ancestral home of their tribe,
and for the sake of securing a paltry sum paid as rent,
they have allowed an unsightly fence to be erected right
across the front wall of the pa, which was before that in
a state of excellent preservation, and cattle to be de-
pastured within the enclosure, the result being that the
walls have been trampled down, and the ditches filled in
and many interesting marks of its former occupants
obliterated. There is still time to rescue what remains
to mark a spot rendered famous by its past history — a
spot which will be regarded with increasing interest as
years roll on.

Some years ago the Kaiapoi Maoris erected a
stone monument, on which the chief incidents connected
with the history of the pa were inscribed.

The story of the Old Pa is ended, and if it has been
properly told, the reader will concur with the writer in

246 THE SACKING OP KAIAPOHIA

the opinion that amongst those whose deeds deserve to
be kept in remembrance by the people of this country,
are the brave defenders of

KAIAPOHIA.

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