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Mr. Babbage has given us a short, clear and concise account in this book of the events which led up to this strange Maori cult, the background of the events of the Maori Wars, the spread of the religion, and its form and significance. An understanding of the cult is necessary to the study of the Maori Wars of the 'sixties. Pai Mariri, or Hauhauism, was in the main political. The prophet and founder,
The author has put his whole subject into correct perspective, and has given us a carefully documented account that will appeal to every student of New Zealand history.
The introduction contains an historical retrospect, and shows how the ground was made ready for the sowing of the seed of this fanatical cult. The first chapter deals with the rise of the prophet,
I have much pleasure in contributing a Foreword to this Book. Mr. Babbage has delved into a mass of original records, some of which are not readily accessible to the ordinary reader, and he has given a fair estimate of the growth and nature of Hauhauism. The movement was, as he says, in the main political.
Hauhauism was the result of several different factors, which became welded in 1863 in the form of a fanatical religion. These factors were primarily political and religious, and each was closely interwoven with the other. Religious fanaticism had political repercussions. The progress of Hauhauism corresponded largely with the progress of the Maori King Movement;
The political factor is the predominant one in accounting for the spread of the new religion. Hauhauism became a powerful instrument in strengthening the weakening attachment of the natives to the national cause, and in uniting antagonistic tribes against the pakeha. Meade, H.: A Ride Through the Disturbed Districts of New Zealand. London: Lady Martin:
The political conditions are best understood by a brief resume of the successive military
On March 22, 1860, Governor Gore Browne had sent a Despatch to the Duke of Newcastle, in which he stated that
“notwithstanding every endeavour on my part to avoid hostilities, a collision has taken place between Her Majesty's troops at Waitara and the natives.”
Thus the first Taranaki war commenced with the military occupation of this Waitara Block of land.
The Taranaki Maoris, supported by several of the Waikato tribes, strongly resented the sale of the land, and were led in their opposition by Alexander, Sir J.: Incidents of the Maori War in 1860–61. London: Richard Bentley. 1863. Ch. III, p. 71. Alexander, Sir J.: op. cit., Ch. III, p. 72.
The first Taranaki war was concluded on March 19, 1861. It was terminated by an agreement between Hapurona and the Government,
The Governor wrote in February, 1861, that he had found the Ngapuhi
“less well affected than when he last visited them.”
His despatch was received on the 20th May. On the 25th the Duke of Newcastle recalled Colonel
Rusden, G.: History of New Zealand. London: Chapman & Hall. 1883. Vol. II, Ch. XL, p. 71. Despatch from Secretary of State for Colonies, Duke of Newcastle, to Governor Gore Browne, N.Z. Govt. Gazette. July 29, 1861. Proclamation. N.Z. Govt. Gazette. Oct. 3, 1861. p. 261.
The Native Minister
“he would not now agree to Waitara being investigated.”Papers of the Colonial Parliament. 1863. E. No. 13, p. 14.
Despite the attitude adopted by the Maoris, Sir George Grey directed that the following notice should be issued on April 22nd, 1863:—
“His Excellency the Governor, directs it to be notified that from the facts now come to light, and not before known to him, he does not think that the purchase of theblock of land at the Waitara is either a desirable one, or such as the Government should make. That His Excellency therefore abandons the intention of making this purchase, and forfeits the deposit of $100, which the Government had paid on this land.” Memorandum by His Excellency stating reasons for abandoning Waitara Purchase. App. H. of R. E. No. 2. Enclosure 8 in Despatch No. 1.
He told his Ministers that
“The country is in such a state that the Governor by no means feels confident that this act will quiet the minds of many of the native population. On the contrary, he thinks it may now be impossible to avoid some collision with them; but he believes it would at once win many over to the side of the Government; that it is a proper act; and that if a contest must come, that the closest scrutiny instituted into the conduct of the Government, either in England or in this colony, would result in an admission that every possible precaution had been taken to avoid such a contest, and to prevent the horrors of war falling on this colony…”2
On May 11, by Proclamation, Proclamation. N.Z. Govt. Gazette. May 15, 1863. p. 179. The full proclamation is also given by Wells, B.: “
Unfortunately the Government largely nullified their wise and just policy in restoring the Waitara block, by keeping the Tataraimaka block of land. This latter portion of land had been abandoned in 1860, and the Maoris now claimed it by right of conquest. The Taranaki tribe had previously informed the Governor and General Cameron that Tataraimaka would not be given up unless the British first gave up Waitara. The armed occupation of Tataraimaka took place on April 4th; Waitara was not given up until May 11th; Proclamation. N.Z. Govt. Gazette. May 15, 1863. p. 179. Mould, Major-General: Sketch of Military Proceedings in New Zealand, from the Termination of the Waitara Campaign in March, 1861. Late Commanding Royal Engineer in the Colony. Auckland. 1863. p. 12. Collier, J.: Sir George Grey, Governor, High Commissioner and Premier. N.Z.: Whitcombe & Tombs Ltd. 1909. Ch. XXI, p. 142.
With the renewal of war in the Taranaki, 1863, war also broke out in the Waikato, and continued throughout the years 1863 and 1864. The Waikato war was due to several factors. There was, first, the irritation caused over European encroachment. The struggle of the Maoris to preserve their lands was also a struggle to
Alexander, Sir J. E.: op. cit., Ch. III, p. 79. Also Despatch of Governor Gore Browne to the Duke of Newcastle. App. H. of R. 1863. E. No. 2. Ward, Rev. R.: Life Among the Maoris of New Zealand, being a description of Missionary, Colonial, and Military Achievements. London: G. Lamb. 1872. Ch. XIII, p. 294. Featon, J.: The Waikato War, 1863–4. Auckland: J. Field. 1879. Ch. IV, p. 18.
The war in the Waikato dragged on until 1865; successive tribes gradually being forced to make their submission. The last to do this was
As a result of the previous wars, large areas of native lands were confiscated. The irritation resulting from this action was one of the chief reasons for the renewal of the conflict in Taranaki, and the consequent propagation of the new religion of Hauhauism under the auspices of the prophet
In a Despatch to His Grace, the Duke of Newcastle, the Governor stated that:—
“I feel certain that the chiefs of Waikato having in so unprovoked a manner caused Europeans to be murdered, and having planned a wholesale destruction of some of the European settlements, it will be necessary now to take efficient steps for the permanent security of the country.… I can devise no other plan by which these ends can be obtained than, first, by providing for the permanent peace of the country by locating large bodies of European settlers strong enough to defend themselves in those natural positions in this Province which will give us the entire command of it…; and secondly, by taking the land on which this European population is to be settled from those tribes who have been guilty of theoutrages detailed in my various despatches to Your Grace.…” Despatch from Governor Sir George Grey, K.C.B., to His Grace the Duke of Newcastle, K.G. Aug. 29th, 1863. App. H. of R. A. No. 8.
The confiscation was carried out under the New Zealand Land Settlement Act, which had been framed by the Whitaker-Fox Ministry, and passed by the Legislature in 1863. Proclamation. Wells, op. cit. Ch. XXV, p. 258.
As there were large tracts of country lying unoccupied, useless, and unproductive, which might be made available for the introduction and location of such settlers “with benefit to themselves, and with manifest advantage to the Colony,” it was enacted that the Governor-in-Council might take native land where desirable in order to set aside sites for settlements. Governor's Despatch, No. 144. 8th Oct., 1864. Great Britain, Parl. Papers, Further Papers relative to the Affairs of New Zealand (11291). 7th Feb., 1865. The area affected may be seen in the accompanying map on p. 18.
The defeat of the Kingite tribes, and the settlement of the confiscated lands with large bodies of drilled men, secured peace in the Waikato. Wells, op. cit., Ch. XXV, p. 260. Gudgeon, T. W.: The Defenders of New Zealand, being short biographies of colonists who distinguished themselves in upholding Her Majesty's supremacy in these Islands. Auckland, N.Z.: Supra, Introduction, p. 10.
The temporary pacification was broken by renewed warfare in Taranaki, but this time accompanied by a fanatic ferocity unknown in previous campaigns. This new phase of warfare was due to the outbreak of Hauhauism, or the religion of Pai Marire. This religion hardened the Maori fighting spirit in a kind of holy war.
Irritation with the Government was rife in 1863, and thus the Maoris were peculiarly susceptible to the influences of a new religion, especially when it promised them deliverance from their degradation. Lady Martin says:—
“The people were maddened by defeat, disease, and by the confiscation of their land.”Lady Martin:
Our Maoris. London: S.P.C.K. 1884. p. 170.
A pioneer missionary reports to the Church Missionary Society:—
“Through the war they (the Maoris) have been vexed and prejudiced, sometimes maddened and driven to extremes.”
Grace, T. S. : A Pioneer Missionary among the Maoris, 1850–1879, being letters and journals. Palmerston North, New Zealand: Bennett & Co. N.D. Diary, August 10th, 1877. p. 267.
“The war, which seemed to have come to an end, was renewed by the perversity of a few misguided men. Mixed with the new element of the confiscation of land, it acquired a bitterness unknown before. The missionary clergy were believed to be the agents of the Government in a deep laid plot for the subjugation of the native people. Our congregations melted away, our advice was disregarded. Exasperated by continued defeat, and loss of friends and relations, many became reckless. The feeling grew among them that they would abandon the religion of their enemies, and set up one of their own.”Rt. Rev.
G. A. Selwyn , D.D., Charge to Synod, Christchurch, 1865. cited Rusden, op. cit., Vol. II, Ch. XIII, p. 284.
Thus Pai Marire Pai Marire means “Good and peaceful.” Dictionary of the Maori Language.
“The great moving principle of Pai Marire is that it is a scheme which promises a successful termination of the war with which we are afflicted.”Annual Report of Bishop of Waiapu, Dr. William Williams, to the Secretary of the Church Missionary Society, from Turanga, March 25, 1865. Published Church Missionary House, July 10, 1865.
Cowan, who wrote on the origins of the Hauhau Wars, said:—
“But when the white fire of a fanatic religion fused the people in a federation of hate against the Pakeha, all problems merged into one—that of race mastery… it spread like a fire in dry fern; and we find tribes who had no grievance against the white man united in casting off semicivilisation, and throwing themselves into the battle for Maori independence.”Cowan: op. cit., Vol. II, Ch. I, p. 3.
The development of the new religion was facilitated by the appearance of a prophet,
“one of the most terrible and disgusting superstitions that ever found lodgment in diseased brain or perverted heart.”
Fox, W. : The War in New Zealand. London: Smith, Elder & Co. 1865. Ch. IX, p. 126.
But it seems probable that even if
Ward: op. cit., Ch. XXII, p. 441.
In 1862 Meade, H.: A Ride Through the Disturbed Districts of New Zealand: Together with some account of the South Sea Islands. Being Selections from the Journals and Letters of Lieutenant the Hon. H. Meade, R.N., edited by his brother. London: Taranaki “Herald,” 1864. Quoted Appendix to the House of Representatives. E.8.5. 1865.
After this initial hallucination, other reports began to circulate, until
Bishop Williams believed that he showed strong signs of insanity. Rt. Rev. William Williams, D.C.L., “
“Te Ua up to the date of his inspiration had been considered a harmless lunatic. His tribe looked on him as of weak intellect, but yet of peaceful disposition.”Gudgeon, T. W.: Reminiscences of the War in New Zealand. 1879. Ch. IV, p. 24.
The Presbyterian Chaplain to the Imperial troops says:—
“He seems to have been afflicted with a species of insanity for some years.”P.C.
B. Fraser 's Magazine. Oct., 1865.
Supernatural accounts of The full account of this episode as given by a Maori, Rawiri Te Kakawaero, will be found in Appendix I, p. 61.
The Resident Magistrate of Central Wanganui confirms the above account in substance, although details vary. He says:—
“Horopapera took his son and twisted the leg until the bone broke in several places. A voice then cried: ‘Horopapera, spare your son.’ The Angel Gabriel then said: ‘Take your son and wash him in water.’ He took his son to a river called Wairau, and the leg was restored whole as the other.”App. H. of R. 1865. Session V, E. No. 4.
Again another version relates that a child had a twisted foot, which he tried to straighten by pulling it violently, and then striking it with an axe, he broke the bone and the child died.… P.C.B.: Good words. Oct., 1865.
Another account relates how on one occasion, App. H. of R. 1864. E. No. 8. Enclosure. Memorandum by T. H. Smith, Esq., Civil Commissioner. Bay of Plenty. William Williams: op. cit., Ch. XIX, p. 367.
A detachment of the 57th Regiment under Captain T. W. J. Lloyd, and some military settlers were destroying crops in the Kaitaki Ranges. Gudgeon: op. cit., Ch. V, p. 27. Report of Lieut. Col. Logan: App. H. of R. 1864. E. No. 8. 1. April 4, 1864.
“The soldiers saw them and fired upon them with artillery.Te Ua then called to his men to lift up their left hands, and the shots fell short. They assaulted the Redoubt; it was taken. When Mr. Taylor, the minister, saw those people lift up their hands, he said: ‘God is with those people.’ He fled: the Redoubt was taken.Te Ua said to his soldiers: ‘Seek out the thoughtful man’ (from among the slain). He was sought for and found. Te Ua said: ‘This head will presently speak.’ The head then spoke toTe Ua , and said: ‘Do not bury me here, but take me to the town, that the Governor may see his fault. When I have been there, bring me back to Ngaruawahia as a stool for the Maori King.’ Then the head was filled with fresh water, and the water was given byTe Ua to be drunk by his soldiers. They drank, and the language of that people was changed, and became like that of the Pakeha. This was done by direction of the Angel. That is all.”Report to Dr. Nesbit, Resident Magistrate of Rotorua: App. H. of R. 1864. op. cit. E.8.
The two prophets licked the blood from the axes which had been used to cut off the dead men's heads. P.C.B.: Good Words, Oct. 1st, 1865.
The engagement had confirmed the natives in their belief that they were under the special protection of the Angel Gabriel. They had beaten the Pakeha. Taylor, Rev. R.: The Past and Present of New Zealand with Prospects for the Future. London: Will Macintosh. 1868. p. 148.
“The Angel Gabriel said: ‘Go back to your house and erect a niu.’ Horopapera enquired what a niu was. The Angel replied: ‘A post.’ Horopapera enquired for what purpose? The Angel replied: ‘To work for you for the acquirement of the languages of all the races upon the earth.’”Report J. White, Resident Magistrate of Central Whanganui, to the Hon. the Col. Secr. App. H. of R. 1864. A4.
The term “niu” was the old Maori term for the short sticks used by the tohunga priest in his mystic arts of divination, particularly before a battle. Philogical Significance from Supra, Ch. I, p. 17. flag of the niu is described by an eye witness as “a regular war flag—pennant with a white cross and a white bow and with a dark tip.” The above description and diagram is given in the Diary of the Rev. Basil Taylor, March 1, 1864. Diary of the Rev. Basil Taylor of Journey up River to Tangarakau and across Maori Track to Waitara and back to Putiki. (MSS Private Collection in possession of Vide App. II for a further account of the niu, and a discussion about the present nius in/existence. p. 61.
The term “Hauhau,” by which the disciples of the new faith came to be known, had its origin in the exclamation “Hau!” used at the end of the choruses chanted by the disciples. It
The actual beliefs and doctrines of the Pai Marire religion are confused and involved. The Bishop of Waiapu, writing to the Secretary of the Church Missionary Society, says:—
“The form which they have prepared for worship is a most miserable attempt—a few sacred words, which are blasphemously mixed up with a large amount of nonsense. There is no attempt at system, no doctrine, no deliverance from sin, no salvation… They have trifled with things sacred, and God seems to have sent them a strong delusion that they should believe a lie.”Letter from the Rt. Rev. William Williams, D.C.L., Bishop of Waiapu, written from Turanga, March 25, 1865, to C.M.S. cited “Murder of the Rev./C. S. Volkner.” London: Church Missionary House. 1865.
Again, in another place, he says:—
“A new form of worship was prepared which seems to have been borrowed in part from the Roman missal, one portion beingheaded: ‘A Song of Mary for the people who are standing destitute on the Island, which is divided in two’; but it is worded in a jargon which the natives say they do not understand.” William Williams: op. cit., Ch. XIX, p. 368.
Apparently the majority of the chants were unintelligible even to the natives themselves.
“A jumble of Christian and ancient concepts, of soldier and sailor terms, of English and Maori language with the barking watchword of the cult interspersed.”Keesing, J. M.: The Changing Maori. N.Z. 1928. Memoir of the Board of Maori Ethnological Research. Part II, Ch. II, p. 50.
Perverted fragments of Church services were mingled with spells and incantations. App. H. of R. A4. 1868. Further Chants. Vide App. III, p. 63.
Keesing: op. cit., Part II, Ch. II, p. 50.
These chants were intoned while the naked throng of men, women and children would touch with the hand the head of a white man set upon a post. These “preserved Pakehas' heads” were apparently made to utter words of prophetic import; invariably to the effect that the Pakeha would eventually be overcome. Blake, A. Hope: Sixty Years in New Zealand. Wellington, N.Z.: Gordon & Gotch Pty. Ltd. N.D. Ch. III, p. 24.
“The sign of the descent of the Holy Ghost upon any of them is a cold shivering at the time they are performing the circle marching around the niu. After the cold shivering they are inspired with the gift of languages, some of which I have heard. A perfectly unintelligible jargon both to themselves and to others.”J. White, Resident Magistrate of Central Wanganui. App. H. of R. 1865. op. cit. E4.
The worshippers worked themselves into a state bordering on frenzy during the procedure of the ritual, until catalepsy frequently prostrated them. Blake, A. Hope: op. cit., Ch. III, p. 24.
P.C.B.: Good Words, Oct. 1st, 1865. This partiality for the Jew was the sole reason that the life of Captain Levy, a Jew, was spared when Volkner was murdered. Infra, Ch. IV, p. 41.
A cardinal principle in the religion as first practised, was a belief that the Pakeha bullets could be averted by certain magic spells. The faithful marched to battle chanting their hymns and holding their right hand up on a level with the face, palm towards the enemy, while they cried in quick, sharp tones: “Hapa! Hapa! Pai Marire, Hau!” Cowan: op. cit., Vol. II, Ch. I, p. 7. Apparently it was also believed possible to make animals invulnerable to bullets as well as individuals, judging from the following account:— “When the war broke out with the pakeha Te Kere presented Titikowaru with the horse known throughout the island as Niu Tirani. Te Kere was living with Titikowaru at the time, and he recited a Karakia (spell) to make the horse invulnerable against the soldiers' bullets. Tiko was the man who rode the animal, and he galloped right through a long line of soldiers, who all fired their rifles at him without any effect at all.…” Notes concerning the Whanganui tohunga Te Kere-Nga-Tai. (MSS.,
“I cannot say that I have tried it or seen it tried; but many veracious cannibals have assured me that it is a fact. The word Hau! is pronounced very abruptly, so as to sound like the bark of a dog.”Gudgeon: op. cit., Ch. V, p. 28. Van Hansburg led the Boers against British rule promising similar invulnerability. Also Chembrasseri Thangal led the Moplah Rebellion in India. Cable, Jan. 11, 1922.
Finally App. H. of R. E. No. 8. 15. Session IV, 1864.
“Jehovah was to fight for them; the arm of the Lord, and the sword of the Lord, were on their side to drive the English into the sea.”Lady Martin: op. cit., p. 170.
The Civil Commissioner of the Tauranga District, writing to the Colonial Secretary (Native Dept.), November 14, 1864, adds:—
“A wonderful deliverance was to be wrought for them; those natives who did not remain faithful to the Maori King, nor became believers in the Pai Marire religion, would be involved in one common ruin withthe Pakeha. The Angel Gabriel had appeared on earth, and had interposed on behalf of the native race.” Report of Henry T. Clarke: App. H. of R. 1864. E. No. 8. 6. Enclosure No. 1.
The first great day of deliverance was to be in December, 1864.
When the last Pakeha had perished in the sea, all the Maoris who had perished since the beginning of the world would leap from their graves with a shout, and stand in the presence of Zerubbabel, the Great Prophet. These words bear a striking similarity to Scripture itself: “For the Lord Himself shall descend from heaven with a shout… and the dead… shall rise first … and so shall we ever the with the Lord.” 1 Thes., 4:16–17. It showed how much the Scriptures had entered the native mind. P.C.B. op. cit., p. 375. Again the millenium blessings are described in words taken from the Scriptures. “The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised.…” Luke 7:22.
Meanwhile all days were to be regarded as alike—sacred, and no notice was to be taken of the Christian sabbath. App. H. of R. E. No. 8. 15. Also there is an interesting note in the Diary of the Rev. Basil Taylor, Feb. 24, 1864. He says: “The party from Taupo under Topia Pehi are expected tomorrow. The Waikatos not before Sunday.… They say 28th according to the Hauhaus, which Topine explains to mean 27th, as they say we have made a mistake in the calendar when we first made the sun stand still, and they have corrected it.…” Diary of Rev. Basil Taylor of Journey up River to Tangarakau.
Hauhauism was in the form of a return to barbarism and superstition, and this did not lessen its irresistible appeal to the Maori, “The fascination such wild doctrines have over the savage and half savage mind is not easily explained, but it is not the less certain, they appealed, too, to the most brutal passions, to gross immorality, to cannibalism, to the love of plunder, to the love of murder, to the excitement of wild and horrible fanatic rites.”— The Rev. the missionaries of old had taught the Maoris to turn their eyes to heaven, while they themselves turned theirs to the land; the missionaries had deserted them in the midst of their troubles; the missionaries by their prayers had strengthened the troops to fight against their women and children. Grace: op. cit. p. 257. Annual Letter to C.M.S., July 19th, 1877.
“They have lost confidence in us as a body, and look upon us with distrust and suspicion, and have determined to manage their own religious affairs… Who can blame them after 14 years' neglect by us, for framing a service more or less imperfect, with which to supply the need? They know they cannot do without religion.”Grace: Op. cit., p. 266. Diary, Aug. 10th, 1877.
However, from a study of the subsequent behaviour of the tohunga priests, it seems impossible to attribute their acceptance of Hauhauism to genuine heart belief; but rather to a desire to regain their fast decreasing influence. Anderson, M. A.: “Christianity and the Maoris.” MS. 1933.
Hauhauism was enlisted as a powerful instrument for Maori nationalist propaganda. Meade, H. A.: Ride Through the Disturbed Districts of New Zealand. London: P.C.B. Good Words, Oct. 1, 1865. Le Pai Maririsme à la Nouvelle Zélande (Etude sur la nouvelle réligion du Maorisme) Ethnographic-Super-stitions. Revue Britannique. 1866.Also William Williams: op. cit., Ch. XIX, p. 374.
The Colonial Secretary and Native Minister declared:—
“The foul superstition seems to have seized with more or less violence on all the rebel party; a Kingite and a Hauhau appear to be synonymous.”Fox: op. cit., Ch. IX, p. 140.
Many insisted that the Kingmaker was a convert. Letters attributed to him were produced with the concluding word Pai Marire. See App. IV for Hauhau prayers for King Tawhiao. Rusden: op. cit., Vol. II, Ch. XII, p. 192.
“It had a political significance. Their King Tawhiao became a spiritual power.”Lady Martin: op. cit., p. 170.
Hauhauism was certainly having an extraordinary and diverse appeal. The Bishop of Wellington stated:—
“Doubtless thousands… have joined the fanatical movement merely as a political engine for upholding their nationality.”Rt. Rev. Bishop Hadfield, Charge to Synod, Wellington. Sept. 26, 1865.
“The Lord of Hosts has given to the natives the sword of Samson and of Gideon; the sword by which the Philistines and the Midianites were overpowered. This is Gabriel the Archangel. He has come down like a mighty flood upon his people and upon the ruler who is anointed over them. He commands you to stay the fair winds of heaven, and that all the people shall take upon them the solemn oath.… If you obey this command your God will come down upon this land. It is because He loves His people and is about to restore you to your rock, which is Jehovah.”Letter by Horopapera to Tamihana Te Waharoa, and New Zealand chiefs generally. Cited William Williams. Ch. XIX, p. 367.
The Hauhaus were elated at their success against the 57th Regiment under Captain Lloyd. Supra. Ch. II, p. 21. Despatches, N.Z. Govt. Gazettes, 1864. E. No. 3, p. 73. Hamilton Browne, Col. E.: With the Lost Legion in New Zealand. Late Commandant in Colonial Forces. London: T. Werner Laurie. Ch. II, p. 23.
The prophet Matene (Martin), who had Captain Lloyd's head in his possession, started with a large body of fanatics down the coast to Waitotara. He intended joining a large party of very warlike natives just returned from Waikato, and then proceeding to the Upper Wanganui. Matene applied to the Wanganui natives for permission to pass down the river. It was refused. The prophet was willing to wait two months, but Hemi Nape, Rusden: op. cit., Vol. II, Ch. XXII, p. 193. Cowan: op. cit., Vol. II, Ch. III, p. 33. I feel Cowan's description of the battle has been drawn from his own fertile imagination, despite the fact that he was writing a “scientific” account of the origins of the Hauhau wars at the command of the Minister for Native Affairs. Cowan gives no authority or justification for his statements. A certain amount of information is given on the inscription on the monument erected on Pukename Hill in Wanganui, which I have seen. The inscription reads: “To the memory of those brave men who fell at Moutoa, 14th May, 1864, in defence of law and order against fanaticism and barbarism.” Taylor, Rev. R.: op. cit., Ch. VII, p. 150. Report of Dr. Featherston, C.P.P. 1864. E. No. 3, p. 80.
These severe reverses seemed to add fuel to fire, and emissaries were sent to every part of the island. Both Hepanaia and Matene had disobeyed
Taranaki became the central point from which the new faith was propagated. The Hauhau emissaries who were sent through the country in the early part of the year 1865, left Taranaki
William Williams: op. cit. Ch. XIX, p. 370. Rusden: op. cit., Vol. II, Ch. XII, p. 199. Also App. H. of R. 1865. E. No. 5. 7 Enclosure.
It appears, however, that on the arrival of the first party at Pipiriki, on the Wanganui River, their purpose was changed. The friendly natives, under the command of the chief John Williams, who was head catechist to the Church Missionary House at Wanganui, defended the town against the Hauhau warriors. William Williams: op. cit., Ch. XIX, p. 372.
In 1865 various Reports were sent to the Minister for Native Affairs, which testify to the alarm felt in numerous areas at the spread of the Pai Marire religion.
The Resident Magistrate for Central Wanganui wrote:—
“I would report that the Hauhau fanaticism is spreading very rapidly in the Province, and I fear will be the cause of great mischief. It is now the mainstay of the King movement.”White, J.: App. H. of R. E. No. 4, 3. 1865.
The Civil Commissioner in Napier also wrote:—
“I beg to draw your particular attention to a very unsatisfactory state of affairs in this Province. Even making every allowance for the usual exaggeration of Maori stories, there still remains the fact that a body of armed ruffians have suddenly made their appearance right in the centre of the Province before anybody knew they were coming; that they have converted a number of people to the most ridiculously degraded superstition; that Te Hapuku—hitherto supposed to be the first friend of the Pakeha—has invited them here, subscribed to their faith, and hoisted the rebel flag with many absurd ceremonies; and, above all, that they are to be followed by further armed parties of propagandists, with thedistinct object of defying the English and the peaceably-disposed natives in the hopes of bringing on a disturbance.… In the present state of the Province, it is evident that if large bodies of armed fanatics are permitted to be constantly travelling about, a state of peace cannot long exist.” Cooper, S.: App. H. of R. No. 4. 20. 1865.
Friendly chiefs at Te Whaiti sent a message to Dr. Nesbit saying:—
“Friends, greeting you the heads of affairs. Natives of Taranaki, Waikato, and Raukawa, have come here to preach their God, and leading also Pakeha captives— there are two living men, and one head of a murdered man. When they came they urged us to return to their God, but we did not consent. They replied, it is well: the bearer of the sword is close behind to destroy you and all the Arawa. We sought and found a word in Scripture: ‘Be patient in tribulation;’ but if their sword touches us we shall fight. Enough.
From
NGAKOWAI-TE WIREMU ,
and all the Chiefs of the three
Tribes.”App. H. of R. No. 4. 22. 1865. Enclosure.
It was apparent that a new phase in the political struggle had been inaugurated by the development of Hauhauism.
The Hauhaus continued their journey up the Wanganui River until they reached Taupo. The Reverend Flight to Matata. Diary of the Rev. Hamilton-Browne, Col. G.: op. cit. Ch. II, p. 25.
At Taupo the Hauhaus divided into their two parties as previously arranged. The result was one party reached Opotiki on March 1st, 1865, while the other reached Turanga on March 16th, 1865. These two parties must be dealt with separately.
The party for Opotiki found the tribe at that place already in a state of excitement. The Hauhaus boasted of their successes, and this further inflamed the simmering discontent of the Opotiki natives. The people of Opotiki had
Carl Sylvius Volkner was a native of Cassell in Germany. He studied at the Hamburg Missionary College, and came to New Zealand in 1847, as an agent of the North German Missionary Society. Later he joined the Church Missionary Society and was ordained deacon and priest. Ward, R.: Life Among the Maoris of New Zealand. 1872. Ch. XXII, p. 441. Sir
Mr. Volkner had several times visited Auckland. This aggravated the suspicion already current about him. Actually he was continually troubled by the thought of the miserable conditions of his people. Fox describes him as “a man of remarkable simplicity of character, of the most simple minded and devoted piety, and an extremely conciliatory and kind disposition.” op. cit., Ch. XV, p. 22.
On March 2nd, 1865, the Reverends C. S. Volkner and App. H. of R. E. No. 5. 7. Enclosure 1. Ibid. Statement by Joseph Jeans (? Jeanings), Portuguese Resident at Opotiki: sent by Diary of the Rev. Gudgeon, T. W.: op. cit., Ch. VIII, p. 44.
In the evening there was a Runanga (meeting) of the chiefs. It was decided to hang Mr. Volkner, but Mr. Grace was to be kept a prisoner until Patara returned to Opotiki, as Mr. Grace was a stranger to the place. App. H. of R. 1865. E. No. 5. 7. Enclosure 1. Ranapia, one of the natives, told Joseph Jeans.
The following day a number of armed men came, and, after going through some ceremonies in front of the house, called to Mr. Volkner to
Diary of the Rev. Joseph Jeans says: “Soon after, Ranapai looked out of the window of my house and saw Mr. Volkner with his hands tied, and a rope on his neck, being led by three natives.… He called my attention to this, and I looked out and saw this. Ranapai then rushed out of the house with a tomahawk in his hand, and attempted to cross the bridge (a plank) over the stream near my house. While doing so the natives on the opposite side shook the plank and caused him to fall into the stream.” App. H. of R. 1865. E. No. 5. 7. Ibid. Joseph Jeans: Portuguese Resident. Taylor, Rev. R.: op. cit., Ch. VIII, p. 158.
“The scene where this was done was most dreadful. They were eager to taste his blood, and many rubbed it on their faces. Some of his old friends took part in all this! From my own observance, the people appeared to be half lunatic, and so worked upby their religion as to be ready for any work of the devil.” Diary of the Rev.
T. S. Grace : 2nd March: op. cit., p. 141: There is a discrepancy of a day between the dates of Grace and Jeans. As Jeans did not write his account until 2 months after the event, there is the possibility that his account is slightly inaccurate.
Kereopa carried the murdered man's head to St. Stephen's Church, and placed it on the reading desk in front of him, together with the communion cup of the missionary's blood. The blood stains may still be seen on the reading desk of the Church of St. Stephen the Martyr, Opotiki. Mr.
On the same day that the murder was committed, Kereopa returned to an inland pa, and awaited the return of Patara (the other apostle), to whom he sent an account of his doings. App. H. of R. 1865. E. No. 5. 7. Enclosure 1.
“This is Kereopa's work, not mine. Kereopa is an Arawa, and hates you because you fought against his tribe. He has done this deed out of revenge, for he knows that it will bring the Pakehas to seek payment.”Gudgeon: op. cit., Ch. VIII, p. 45.
He then sent to Kereopa to come to Opotiki, and give an account of himself, but the latter was too afraid to appear, and started for Poverty Bay. Political and personal motives were thus apparent in the crime, although its barbarism was clothed in religious phraseology.
Mr. Grace remained in captivity, expecting every day to be his last. In his diary he records on March 3rd:—
“This was a day of bitter suspense. The excitement was great.… At an early hour I heard the noise of their horrid worship. I saw their ovens lighted, but all passed over without any interference with me.…”Diary of the Rev.
T. S. Grace : op. cit., p. 141.
On the 5th, Mr. Grace was taken into the Church to be tried by the natives. The trial is best given in his own words:—
“Three charges were brought against Mr. Volkner by different Maoris to justify his death.
—His going to Auckland as a spy for the Government.
—A cross had been found in his house, and therefore he was a Romanist and a deceiver.
—He returned to Opotiki after having been told to remain away.
The second charge, respecting the cross, broke down. Patara said that we had taught them to repent, to be baptised, to receive the Lord's Supper, and not to commit adultery; now they had found out that this was all deceit. Then followed a long discussion on the land question, all the arguments in common use amongst the Maoris being brought forth. These I answered by pointing out that neither Mr. Volkner nor myself had land.… I proposed again to them either to take a ransom for me in money, or to make an exchange in prisoners. After some discussion they agreed to takeHori Tupaea . Patara promised to write a letter to Tauranga for Hori to be liberated; this letter the Captain (Captain Levy) agreed to take, and bring back Hori; also a letter from Mr. Clark, the Magistrate, on the part of theGovernment to say he was at liberty. This done and I should be free. Here the meeting ended.…” Diary of the Rev.
T. S. Grace : op. cit., p. 143 and seq.
The meeting took place on March 5th; the following day a letter was despatched by the Hauhau chiefs at Opotiki to “the office of the Government, Auckland.” This letter is quoted in full as it throws illuminating light on the motives and outlook of the Hauhaus.
“Place of Canaan, “March 6, 1865. “Friends, this is a word to you. Mr. Volkner, Minister, is dead. He has been crucified according to the laws of the New Canaan, in the same manner as it has been ordained by the Parliament of England, that the guilty man be crucified. Mr. Grace, Minister, is captured, and is in the prison house of the Law of the New Canaan, which was arranged by us in the same manner as that which the Parliament of England instituted, that the guilty man be imprisoned. Friends, do not you say, ‘What is the origin of that sin?’ This alone was the origin — the deception practised upon our Island by the Church. That Church said that they were sent hither by God; but now we are aware that they were sent hither by the knowing society of the Church of England. In the second place, the sins of the Governor at
Rangiriri—his cruelty—the women are dead. Thirdly, Rangiaohia the women were shot— that is a sacred law of the Governor's. We are now aware, with regard to those laws that were made by the authority-suppressing Parliament of England. Why is the Governor not ashamed at the great number of his authorities suppressing laws, practising deception upon our bodies? You say again to me that I must give up my guns and powder to you. You perhaps thought to treat us like pigs—you perhaps wished us to give up our guns lest we shoot you. You perhaps think it not possible to kill men with wooden weapons. Friends, our Island now is aware of your doings. Listen. You catch the Maoris; I also kill the Pakehas. You crucify the Maoris and I also crucify the Pakehas. But now release (unto us) Hori Tupaea and his companions, and we will then let go Mr. Grace; but if you withhold
Hori Tupaea was a great chief of Tauranga, who had been arrested a short time before while attempting to propagate the Pai Marire among the Arawa. Gudgeon, T. W.: op. cit., Ch. VIII, p. 46.Hori Tupaea and his companions, we will also withhold Mr. Grace.…“The Committee of
“Ngatiawa,
“Whakatohea,
“Urewera,
“Taranaki.”App. H. of R. E. No. 5. 5. Enclosure 2. 1865.
The political significance of Hauhauism could scarcely be more clearly stated. The non-Hauhau tribes dissociated themselves from the outrage. The Awa Tribe wrote: The assessors Hohaia Mate te Hokia and Hori Tunui of the Whakatane wrote: App. H. of R. E. No. 5. 5. 1865.“Go our letter to the Governor and to his Runanga also. Listen. Mr. Volkner has been killed by the Wakatohea, his head has been cut off for a god for themselves, his brains have been eaten by the Wakatohea, by the men, women, and children.
“This from the chiefs of Awa to give you information. When you have received this letter, answer it, answer it by letter, that Awa may know (your thoughts) for Awa is pained on account of this murder.”
“…Listen. This is the word of all the Whakatane. They turn away from this crime committed by the Whakatohea and Taranaki…”
Mr. Grace was therefore to remain a prisoner until “ Letter of Commander Freemantle of the “H.M. Eclipse,” March 18th, 1865. Copy sent by Commodore Sir Letter of
From Opotiki the main party of the Hauhaus, under the leadership of Kereopa and Patara, had proceeded to Turanga, Turanga was a small port on the Poverty Bay Coast, and is not to be confused with Tauranga in the Bay of Plenty. Taylor, Rev. R.: op. cit., Ch. VIII, p. 160. 1868. Carleton: The Life of Hawthorne, J.: A Dark Chapter from New Zealand History. By a Poverty Bay Survivor. Printed and Published by James Wood, Napier, Hawkes Bay. 1869. Ch. II, p. 6.
Many converts were made to Hauhauism, the natives being carried away by “Aroha ki te iwi” (pity for the people) and a strong sympathy with the national cause.
The Bishop of Waiapu was in a precarious position. In his Annual Report to the Secretary of the C.M.S. from Turanga on March 25th, 1865, His Lordship records:—
“Our three families all slept under my roof, and the house is guarded through the night by men under arms.… We are left to ourselves with two exceptions, and these are the only men belonging to the school left with us.”Annual Report of Bishop of Waiapu, Dr. William Williams, to C.M.S. London: Church Missionary House, July 10, 1865.
Again in his diary for March 16th, the Bishop says:—
“These fanatics having said much about their power to work miracles, and among other things being able to draw ships on shore, a native went to them this morning and gave them a fair challenge to drag on shore a steamer now at anchor. This led to a thorough discomfiture of the party, and they decamped in great anger to the village,where they slept the preceding night, where they have met with more favour.” Diary of Bishop William Williams and Letters to C.M.S. Quoted: The Murder of the Rev. C. S. Volkner in New Zealand. London: Church Missionary House, July 10, 1865.
Finally the Hauhaus became so threatening that the Bishop appealed to the Government for protection. On April 5th, he left with his party on the “St. Kilda” for Napier. Ibid. Diary April 5th. 1865. Subsequently he went to the Bay of Islands, where he resided for some time.
Meanwhile, one of the Hauhau prophets from Taranaki, Horomona, arrived at Whakatane, and called a meeting of the Patutatahi tribe. On July 22nd, the cutter “Kate” had arrived at Whakatane, with Mr. Fulloon, a half-caste who was a Government Interpreter, and three men, including the captain as well as two half-caste boys. Fox: op. cit., Ch. XV, p. 226.
His Excellency, Sir George Grey, felt it was imperative to take a firm stand towards this new movement. Accordingly, on Saturday, April 29th, 1865, the following Proclamation was issued:—
“Whereas a fanatical sect, commonly called Pai Marire, or Hau Hau, has been for some time, and now is, engaged in practices subversive of all order and morality; and whereas the rites and practices of such fanatical sect, consisting, as they do, in murder, in the public parade of the cooked heads of their victims, in cannibalism, and in other revolting acts, are repugnant to all humanity; and whereas Her Majesty the Queen has commanded her successive Governors in the Colony of New Zealand not to tolerate, under any pretext whatever of religious or superstitious belief, customs subversive of order and morality and repugnant to humanity: Now therefore, I, Sir George Grey, the aforesaid Governor, do hereby proclaim and notify that I will, on behalf of Her Majesty, resist and suppress by force of arms if necessary, and by every means in my power, fanatical doctrines,rites, and practices of the aforesaid character.…” N.Z. Govt. Gazette, Saturday, April 29, 1865. Vide App. V for full text, p. 66.
A man-of-war was sent to capture Volkner's murderers, but without success. Major Mair, with the faithful Arawa tribe, apprehended the murderers of Fulloon. Horomona and Kirimangu were sentenced to be hanged. They were asked if they admitted the justice of their sentence, and they replied:—
“Yes, we do, but there are many others who are more guilty, and we should die happy if we had only time given us for revenge on the men who led us into this trap.”Ward, Rev. R.: op. cit., Ch. XXII, p. 441. Aug. 2nd, 1865.
Mr. Hawthorne, J.: A Dark Chapter from New Zealand History. By a Poverty Bay survivor. Ch. II, p. 10.
A most important incident in the downfall of Hauhauism was the defeat of the Hauhaus and capture of their Pa at Waerengaahika (Poverty Bay), which adjoined Bishop Williams' Mission Station.
The moral effect of these vigorous measures had an immediate effect upon the Maoris. The natives lost all faith in their imagined invulnerability. Despatch from the Governor to the Secretary of State. App. H. of R. A. No. 5. 39. 1865.
On February 2nd, 1866,
“In the vicinity of Opunake was found a number of natives recently in arms against us. They were immediately surrounded and made prisoners. Amongst them wasTe Ua , the notorious Hauhau prophet.… The whole of his men gave up their arms, took the oath of allegiance, and were set at liberty.Te Ua was told that his life would be spared, but he would be sent to Wellington to abide the decision of the Government. Our Native Contingent declared he ought to die on the spot, and his followers, the rankest rebels in the Colony, should have been allowed no quarter. Were it not for theof the General and the persuasion of Dr. Featherston, the Contingent would have inflicted summary justice upon the whole of them.” firm- ness firmness Chute, Major-General T.: A Campaign on the West Coast of New Zealand, comprising the western portion of the Provinces of Wellington and Taranaki by European and Colonial Forces under the Command of Major-General Chute during the months of January and February. Wanganui, N.Z.: Printed and published at the “Times” Office, Ridgeway St. 1866.
It was obvious that no love or respect was felt for the Hauhau prophets, whose exhortations had led to the renewal of years of warfare and strife.
From Waingongoro on February 2nd, 1866,
“Go this my letter to the tribe, consisting of Ngati Ruanui, Waikato, Ngati Raukawa, and Ngatikahungunu. Salutations to you all. I have been brought here. I am going to Wanganui, in order that I may see the Governor. Enough about that. Here is a message from me and the chiefs of Wanganui: Hori Kingi, Meti, Kawana, and the others—also from Dr. Featherston and the General. Let evil be brought to an end, and come all of you, in order that we may at once assemble with them and be united. If your thoughts are perplexed, or if you are considering the matter, write us a letter that we may know it, and in order that the General may cease operations against you. If not there is an end of it. Ended.
“TE UA.” Quoted Chute, Major-General T.: A Campaign in the West Coast… 1866.
During 1866 the Governor visited the parts that had been affected by the Hauhaus. On March 23rd the Governor wrote a despatch to the Rt. Hon. E. Cardwell from “H.M.S. Eclipse,” stating:—
“At Opotiki I found the Hauhau fanatics entirely subdued, and tranquillity fully established. The disturbances which have for so long a time unhappily prevailed are thus at an end, and I see every reason to hope that the existing tranquillity will not again be disturbed and that New Zealand will continue rapidly to progress.”Quoted Colenso, W.: Fiat Justitia: being a few thoughts respecting the Maori prisoner Kereopa, now in Napier Gaol, awaiting his trial for murder. Respectfully addressed to the considerate and justice loving Christian settlers of Hawkes Bay, and also to our Rulers in a letter to the Editor of the “Hawkes Bay Herald,” Napier, N.Z. 1871.
At Te Awanui, near the East Cape, where the “Eclipse” anchored, the Governor saw some of the loyal chiefs. Mokena (who had given valuable aid to Mr. McLean) Supra. p. 50.
The Governor sent another despatch to the Rt. Hon. E. Cardwell, six days after his former communication. Writing from Kawhia, the Governor says:—
“Rewi and his followers were within 30 miles of me, celebrating the religious services of the Hauhau fanaticism, whilstTe Ua , the former prophet and founder of this faith, was taking part in the services of the Church of England on board the “H.M.S. Eclipse,” having renounced the Hauhau doctrines, and having made a full statement of the delusion under which he was suffering when he imagined he had those visions which had led him to found and promulgate the Hauhau superstition.”Quoted Colenso, W.: op. cit., p. 11.
When the Governor landed at Auckland Ward, Rev. R.: op. cit., Ch. XXII, p. 441. Hawthorne, J.: op. cit., Ch. IV, p. 23.
On the arrival of the new Governor, Sir
“The progress of Hauhauism was never rapid and strong, and there is not a vestige of it left now.… The superstition is too gross and unmeaning long to maintain its hold over the Maori mind.”Report of
G. S. Cooper , Resident Magistrate at Napier. App. H. of R. 1868. A4. No. 8.
The Resident Magistrate of Hamilton wrote in a similar strain:—
“As a religion I do not believe any of the natives believe in it. Not one of the many natives from Tokangamutu who have visited the Waikato have exercised its forms, except for the amusement of others. About eighteen months ago a religious frenzy, amounting to madness in many, seized its principal votaries round about Tokangamutu, under the cloak of which profligacy was almost openly carried on to the disgust of the leading elderly men of the King party. This was, after some time, put a stop to, and was succeeded by apathy; latterly on account of messages received from the Taranaki prophets, its observances have been revived, but its ultimate fate will be like a fire without fuel, to die out.”Report from W. N. Searancke, Esq., Resident Magistrate of Hamilton. App. H. of R. 1868. A4. No. 3.
Obviously Hauhauism as a political and religious factor was now negligible, and the whole career of the religion had been but an episode in the larger problem of the Maori Wars.
It seems impossible to regard Hauhauism simply as a religion. Keesing says:—
“The Maori people, through the forms, ritual and government… were seeking, however crudely and even dangerously, to give expression to their spiritual life.”Keesing, J. M.: The Changing Maori. Printed under the Authority of the Board of Maori Ethnological Research. Part II, Ch. II, p. 49.
Similarly the Reverend
“Who can blame them after 14 years' neglect by us, for framing a service more or less imperfect, with which to supply the need? They know they cannot do without religion.”
Grace, T. S. : Memoirs and Letters… p. 266.
But such an attitude seems untenable. It is more than doubtful whether the cult was ever sincerely adopted by the majority of the Maoris as a religion. As Christianity had allied itself with the political forces of the State, Hauhauism, too, became inseparably interwoven with the political struggle.
The Maori Wars had arisen over the struggle of the natives to preserve the integrity of their lands. The maintenance of their territorial Despatch of Governor Gore-Browne to the Duke of Newcastle. App. H. of R. 1863. E. No. 2. Ward, Rev. R.: Life Among the Maoris of New Zealand, being a description of Missionary, Colonial, and Military Achievements. London: G. Lamb. 1872. Ch. XIII, p. 294. Rt. Rev. Sir
“Oh! how things have changed!… O earth! earth! earth! Such has been our cry. The Queen, law, religion, have been thrust aside in the one thought of the acquisition of land.”
Bishop Selwyn to the Rev. E. Coleridge, 26th Dec., 1865. Quoted Tucker H. W.: Memoirs of the Life and Episcopate ofGeorge Augustus Selwyn , D.D.… 2 Vols. London: William Wells Gardner & Co. 1879.
Although Christianity was accordingly rejected, it is not strange that religious enthusiasm was invoked in the political struggle. Under strain and stress there is frequently a tendency to turn towards the supernatural. Hauhauism provided a fresh battle cry, promising them deliverance from their degradation. Supra, Ch. I, p. 16.
Its end left the Maori in a curiously unsettled state, his faith in Pakeha justice and truth undermined, his belief in Christianity shaken, his land still in danger, and his confidence in himself weakened. Though Hauhauism itself was dead, the discontents that had given rise to it were not allayed and further trouble lay ahead.
Report to Dr. Nesbitt by Rawiri Te Kakawaero. “Chief Rawiri of Ngatiraukawa:
“The sun was about so high—this man,
“
“Soon after the woman ran out, the Angel appeared again to him and said: ‘Friend, unite again the hand and foot of your child.’ He joined them again, and the hand and the foot adhered. He was told to wash it with water: it was washed, and that child was well.
“All this time the army of forty was advancing until they were near. The child became restless, and went out of the house, and the army saw him. The army had surrounded that man. They said to the woman: ‘Why, there is your child, walking there.’ The woman answered: ‘How wonderful!’ The woman then said: ‘Let us look for the blood.’ The man was seized and conducted to the Native Assessor of the Queen. He was tried. After he was tried, his hands were tied, and he was left by the man who tied him. The lashings of the hands were snapped at the desire of the angel; when the person came to see after him the lashings had fallen off. He was then made fast with a chain; when they returned to look at him it was snapped. He was then secured with handcuffs; they were locked securely. Then that man Memorandum by T. H. Smith, Esq., Civil Commissioner, Bay of Plenty. App. H. of R. 1864. E. No. 8. Enclosure. Written to Doctor Nesbitt, Resident Magistrate of Rotorua.
By 1865 a niu stood in nearly every large village from Taranaki to the Bay of Plenty (except the Arawa country), and from the North of Wellington to the Waikato frontier. A remarkably lofty niu stood at Whakamero in the Ngati-Ruanui and Pakakohie country, inland from Patea; it was 70 or 80 feet high and was crossed with three arms. It was destroyed by Colonel Whitmore in 1869. Whitmore, Major-General Sir G. S.: The Last Maori War in New Zealand under the Self-Reliant Policy. London: Samson Low, Marston, Searle & Rivington. 1902.
Cowan states that the last remaining relic of the Pai Marire is at Riri-Kore.
The niu at Riri-Kore, which Cowan mentions, which was erected at the close of the '60-'70 war as a sign of peace.
The niu at Rongo-niu, named after the man who erected it, and put up at the beginning of the war. This niu is still in good order, probably owing to its being painted with Kokowai (red ochre). It has four extended arms, terminating with open hands,
Another niu was cut, but never erected, and still lies at Ranana. This was intended to commemorate Moutoa. It is known as Pakira, so named after Hori Kingi to Anaua, who was pakira (bald). This niu is fast going to decay.
The niu at Arimata is in fine order, although it has never been painted with Kokowai. The top mast is missing, but the cross is still in good order, lying on the ground. The pole is an estimated height of 40 feet, and has been adzed with 15 equal sides (quin-decagon) the whole length. I am indebted to Mr. New Plymouth, N.Z.: T. Avery & Sons Ltd. 1928. The article is headed, “A Tuahu on the Whanganui River.” p. 165, Vol. 37.
Then followed the “Morning Song”:—
The words “have mercy on me” in Maori are “mai merire”—this was a transliteration of the Latin “miserere mei” in the Roman Catholic prayers. William Williams: op. cit., Ch. XIX, p. 370:
Then followed another portion, this part having obviously been inspired by the Church of England Prayer Book.
The Benediction was chanted while the people held up the right hand on a level with the head. It was single translation of “Glory to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end,” and instead of “Amen,” “Rire, rire, hau!”
The Maori version of the chants is given in App. H. of R., 1865. E4.
The following is a chapter taken from the Book of Rura, their God, and is entitled “A Lament for King Tawhiao”:—
Now Rura called to his children, and said, Assemble together, my people, and I will tell you what will befall you in the days that are left.
Assemble here, and hearken also, O children of the King, and hearken also to Rura our father.
Tawhiao, you are my first-born, and the richness of my youth, and the commencement of my breath, and the greatness of glory and the greatness of power.
O Tawhiao, you are the praise of your elder brothers, and the praise of your younger brothers; thy hand will hold firmly the neck of thy enemies, and to you will bow the children of thy father.
The sceptre of Rura shall not depart, nor the lawgiver from his feet, till Tawhiao come, and to you will all the people assemble.
Rura will sit at the mouth of the ocean to push away all the ships, and his borders will extend to Canaan.
Thy salvation has come, O Jehovah!
His parents brought him up in evil, and his relations were evil towards him.
But his bow will still be strong, and the sinews of his arms are made powerful by the power of the hands of Rura, whose sceptre is the stone of Canaan.
Arise, O God of thy father, Potatau! and he will succour thee: He the greatness. He will bestow on thee the goodness of Heaven above and the praise of the tribes now bowing (to thee).
“By His Excellency, Sir Geo. Grey, Knight Commander of the Most Honourable Order of the Bath, Governor and Commander-in-Chief in and over Her Majesty's Colony in New Zealand and its Dependencies, and Vice-Admiral of the Same, &c., &c., &c.
“Whereas a fanatical sect, commonly called Pai Marire, or Hau Hau, has been for some time, and is now, engaged in practices subversive of all order and morality; and whereas the rites and practices of such fanatical sect, consisting, as they partly do, in murder, in the public parade of the cooked heads of their victims, in cannibalism, and in other revolting acts, are repugnant to all humanity; and whereas Her Majesty the Queen has commanded her successive Governors in the Colony of New Zealand, not to tolerate, under any pretext whatever of religious or superstitious belief, customs subversive of order and morality and repugnant to humanity:
“Now therefore, I, Sir George Grey, the aforesaid Governor, do hereby proclaim and notify that I will, on behalf of Her Majesty, resist and suppress, by force of arms if necessary,
“Given under my hand at the Government House, at Auckland, and issued under the Seal of the Colony of New Zealand, this twenty-second day of April, in the year of our Lord one thousand eight hundred and sixty-five.
N.Z. Govt. Gazette Sat., April 29, 1865.
(Referred to in the Notes in Thesis as “App. H. of R.”
New Zealand Government Gazettes, Wellington, 1860–1865.)
These Government publications are invaluable.
These publications contain useful information derived from first-hand contact with the Hauhaus.
These books and pamphlets by Soldiers, Clerics, and Politicians, give a valuable background of the time and the conditions which gave rise to the religion. During the military campaigns the soldiers came in frequent contact with the Hauhau fanatics, and their descriptions supply much useful information.
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