Life and Times of Patuone.
Eruera Maihi Patuone, the late venerable and deservedly respected Chieftain of the Ngatihao tribe, Hokianga, whose demise took place at his residence, Waiwharariki, North Shore, Auckland, at the advanced age, it is believed, of 108 years, sprang from a noble line of ancestors, whose names, though engraven on the memory of their descendants, need not be recorded here.
Patuone's father, Tapua, was a renowned warrior Chieftain of capacious mind, and the priest of his tribe. The civil and religious dictatorship being entrusted to Tapua, he must have been on the pinnacle of Maori greatness, and hence it is that we find a large space allotted to himself and family in the annals of Maori history. The wife of Tapua was a woman of some celebrity, by name, Te Kawehau. Their children were: Tari, a daughter, who became the wife of the great Bay of Islands Chief, Te Wharerahi; and four sons. Two of these, Te Anga, and Te Ruanui, Fell in battle while fighting by their father's side; the others were Patuone, the subject of this memoir; and the famous Tamati Waka Nene, of whom honorable mention, on various occasions, was made by the Imperial Parliament, the Colonial Legislature, and the Press. Of this latter, the Church Missionary Intelligencer for 1850 says:—"This Christian Chief has been, for many years, one of the foremost friends of the British, as he abundantly evidenced in the war with Heke and Kawiti. For his services on this and other occasions he has been rewarded by Government with a pension of £100 a year, the first payment of which he generously devoted to building a mill for the benefit of his former enemies, as a peace offering, and compensation for their losses."Wi Waka Turan was also a son of Kawehau; but by her second husband.
Perhaps it should be stated here that the only means we have of ascertaining the probable ages of the old Maori Chiefs, who are rapidly passing away from our midst, leaving their places to be filled by their degenerate offspring unworthily, is to fix upon some well known event, the date of which is certain, and base our calculations on it, a plan we are necessitated to adopt in the present instance. In conversation with his old friend, Mr. Thomas Poynton, of lake Te Pupuke, known as Takapuna, and the writer, Patuone affirmed that he was at the Bay of Islands when the great navigator, Cook, visited that port, in 1769. Patuone's words translated are:—" My father, Tapua, and many others were fishing with their nets on the coast near Matauri, when Cook's vessel was observed near Motukokako (Cape Brett). The people immediately abandoned their fishing, and, paddling away, went alongside the ship, and presented fish to the strangers, then called maitai, i.e., from the sea." Referring to Cook's voyages, I find it recorded:—"On the 27th of November, the Endeavour was among a number of small islands from which several canoes came off * * * The Indians threw their fish into the ship by handfuls without demanding any thing by way of barter. * * * Among the fish obtained from these canoes were cavalles in great plenty; for this reason the Captain called these islands by the same name." Again, the veteran Chieftain says:—"I saw Cook's vessel. To meet it went the people in four large canoes. No. 1 was named Te Tumuaki, commanded by my father, Tapua, manned by 80 men. No. 2, Te Harotu, commanded by Tuwhera, with 40 men. No. 3, Te Homai, commanded by Taha-pirau, with 40 men, and No. 4 named Te Tikitiki, commanded by Ne, with 60 men. The canoes were paddled to the vessel, the Chiefs went on board, and my father received presents of garments, and brought with him to the shore a cooked joint of pork, which was eaten by myself and sister Tari. This was the first time we Maoris had seen the flesh of a pig. Cook's vessel was piloted to a place named Te Puna, and the land in that neighbourhood was given up to Cook. When the Europeans landed, the Hokianga tribes were in great alarm. I looked into the faces of these strange people greatly wondering." The English record is as follows:—"Having weathered Cape Brett, we bore away to leeward, and got into a large Bay on the South-West side of several islands, and anchored; after which we were surrounded by 33 large canoes, containing near 300 Indians, all armed. Some of them were admitted on board, and Captain Cook gave a piece of broadcloth to one of the Chiefs, and some small presents to the others."
The statements made by Patuone in relation to the anchoring of the "Endeavour" at the Bay of Islands, the presentation of cloth to the Chiefs, and other incidents minutely detailed from mem-ory at this remote time from the actual occurrences cannot fail to heighten our interest in the departed truth-loving Chieftain, who was thus early associated with British worthies of whom we are so justly proud; and, for the honour of Patuone, be it chronicled that, from that time till the close of his earthly career, he never ceased to consider himself bound by the strongest ties to serve and befriend, in every possible manner, the European race; nor was the affectionate appellation by which he was known to the early settlers of the North wrongly bestowed, namely, "Father of thePakeha."
Three years after Cook's visit, Marion du Fresne landed at the Bay of Islands, and, unfortunately, was massacred with many others by the Maoris, who were in turn decimated by the French. Volley after volley of musketry was fired among the whole body of New Zealanders on the beach, who, stupefied by terror, stood like sheep to be slaughtered. No mention being made of Patuone in the reports of Marion's death, he was most probably at his settlements on the Hokianga.
As the brothers, Patuone and Nene, grew in years, the father discovered probably the difference in their dispositions; and though ignorant of the solemn and touching summons of the Hebrew Patriarch to his children—"Gather yourselves together, ye sons of Jacob, that I may tell you that which shall befal you in the last days;" ignorant of Jacob's appeal to his children, yet Tapua, patriarch like, called his sons to hear his prediction. To Nene, the younger brother, he said:—"Hei tangata kino koe; mau e hapai te pakanga," i.e., "Thou wilt be an evil man, an upholder of war;" and to Patuone, the elder brother, he said:—"Hei tangata pai koe, mau e hohou te rongo," i.e., "Thou wilt be a good man—a peace maker," which characteristic, during Patuone's lengthened sojourn in the world, has been eminently exemplified, his presence among belligerent tribes being almost always looked upon as the harbinger of peace;—and certainly it would be most difficult to find a more amiable, peace-loving, disinterested person among the Maori tribes than was the late Patuone,—the last representative of the illustrious Tapua family. Like most of his countrymen, however, he was trained to the use of the spear and club;—and we find him, when quite a youth, on the battle field at Kaipara, where a goodly number of his people fell, and from which scene of slaughter he made his es-cape after a personal combat with the Chief Tatakahuanui, whom he slew with a green-stone axe, and who, says Patuone, "rushed on me striking me down. We rose together, when my assailant aimed another blow at me which I warded off. After a short struggle, I felled him to the ground, and calling to my companions, three in number, who were flying before the enemy, they gave me a tomahawk with which I cut off my man's head and carried it away in one of my garments. Some time afterwards, I overtook the main army, and Hongi, the leader, seeing my garments besmeared with blood, said,—'What stains are these on your garments?' I replied, 'I have something here,' alluding to the head of the slain man I carried in my vestments." Patuone further observes, "There was fighting at Kuratope, in the Bay of Islands district, but, before it commenced, I asked this question,—'Surely you do not intend to fight?' The opposing party replied, 'Indeed we do.' Firing continued for some time and I was wounded in the arm and in the leg. This was the first time your weapon, the gun, had been used by me. I fired, killed one man, and threw down my gun; and while my wounds were smarting, a man rushed upon me with a club; we closed, and wresting the weapon from him, I despatched him with it. Our party numbered sixty, none of whom were killed, and as the enemy left us in possession of the battlefield, we carried off the bodies, which, in accordance with the customs of those days, were consumed by us, but when the law of Christianity came," adds Patuone with characteristic thoughtfulness, "all such evil deeds were abandoned."
We shall presently refer to a singular story in connection with the Tapua family, which no doubt will be dismissed by many as a wild superstition and unworthy of notice; but whatever opinion may be formed respecting it, the relation is valuable, because it discloses to us the belief of the old Maori in a future state, and in the immortality of the soul. It may be allowed me to observe here, that the ancient Maoris, as far as can be gathered from their traditions, apprehended a Supreme Being known under various designations, as Ranginui, i.e., the Heavenly Great, &c. Direct communication with the inhabitants of the first and up to the twentieth heaven was also an article of faith, the heavenly visitants occasionally descending to communicate messages to men. There were gods and goddesses too, residing in the air, on the earth, and in the sea, to whom prayers and propitiatory offerings were made, both in the time of peace and war. It was believed, likewise, that some act of disobedience, committed in the presence of Hinenuitepo, i.e., the Great Lady of Night, brought death into our world, but that, man, having two natures, one only died,—the body, and that the "manawa ora," i.e., the "living principle," mounted to Heaven, or descended to Hades, or took possession of some bird, reptile, or fish, in which form the departed spirit visited the friends still dwelling on the earth; manifesting sometimes extreme friendliness of manner towards the living, and, at other times, scaring them on account of some transgression of known and sacred law.
Let me further trespass upon the patience of the reader by stating that, while travelling with a distinguished Maori Chieftain some years ago, he inadvertently revealed the fact that the Maoris, in the olden times, worshipped a Supreme Being whose name was held to be so sacred that none but the Priest might utter it at certain times and places. The name was Io, perhaps an abbreviation of Iouru.See note at end.
Witnessing my anxiety to obtain further information on the subject, he refused to disclose any more Maori secrets as he called them, and politely referred me to an old Priest who resided about one hundred miles off. Patuone acted in precisely the same manner when an attempt was made by myself to procure from him some particulars regarding certain ancient Maori rites. It would appear that the sacred trust committed to the Priesthood was viewed with religious awe, and no one could trifle with it, and come off unscathed, its honour being guarded by a host of deities. Formerly, these secrets were transmitted by the "Pukenga," i.e., Fountain Head, to the "tauira," i.e., disciples, the buildings where these matters were repeated being sacred, and all those present were made partakers, by the Priest, of the same sacredness. Hence, perhaps, the difficulty of obtaining particulars relative to their ancient faith and practice—a religious dread which still clings to them. It should be borne in mind, too, that, since the introduction of Christianity, Maori traditional lore and Maori religious sayings have been discouraged, and the knowledge that each venerable Chief or Priest possessed on these singularly attractive subjects has passed away with him. That the old Maori possessed considerable true religious knowledge shrouded in the drapery of tradition and legend is, I think, abundantly evidenced. What for instance can be more touchingly practical than the adoration of the miracle-working god-man, Tawhaki, the glitter of whose body is the lightning's flash, whose breath is the thunder's peal, who, after he descended to earth, was murdered, and rising from the dead by his own innate power, ascended to heaven again on the thread of a spider's web, uttering as he triumphantly left the world,—"Pike ake Tawhaki ki te rangi tuatahi," &c., i.e., "Mount up, Tawhaki, to the first heaven," &c.! One is forcibly reminded here of the sublime exultation of the Psalmist when he exclaims:—"Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in."
We come now to the story which has given rise to the above remarks, and may be briefly stated as follows: Patuone's grandmother, Ripia, had a child still-born to whom was given the name of Te Tuhi. He frequently troubled his parents and other members of the tribe, appearing to them sometimes in the form of an apparition, and sometimes transforming himself into a lizard. He came clothed with the marvellous influence which beings in the world of spirits are supposed to possess. His visitations caused great dismay, and many members of the tribe fell victims to his power. This appearance of Te Tuhi to the Tapua family created much uneasiness, as did the strange appearance to the Wesley family, recorded by their biographers,"Every biographer of this family," says Dr. Smith, in his History of Wesley an Methodism, "has mentioned the strange noises heard in the parsonage house at Epworth."
which some suggested was a messenger of Satan sent to buffet John Wesley's father. Tapua, in his priestly capacity, offered prayers, and various incantations and divinations were resorted to in the hope of laying the troublesome spirit. It is averred that Patuone was urged again and again by the restless spirit, to become the medium of communication between the beings of the two worlds, and though the modern spiritualists would doubtless have yielded with avidity to the solicitations of the persistent medium seeker, no amount of persuasion could induce Patuone to accept the honour,—if it be an honour,—of holding converse with departed spirits, and, in process of time Te Tuhi dis-continued his troublesome propensity of visiting earthly friends.
The Maoris, it may be observed, are still firm believers in what we call spiritism, and in the presence of te Turehu, i.e., Fairies, in certain localities. In corroboration of this statement as regards the last named class of imaginary beings, I would remark that a Native Chief at the Thames, in securing the services of a gentleman to survey a block of land at Cape Colville, said to him through myself:—"Let me warn you of a danger that may come to you while engaged on the survey. The mountain abounds with fairies, their habitations are on the summit, their pas are interlaced with supple-jack. Their plantations are there also. They grow very large gourds, but if any attempt is made by men to procure one of them for seed, when the human hand touches it, the gourd is immediately turned into a stone and becomes so weighty that it cannot be lifted by men's hands. They play on musical instruments, and the soft airs are wafted down the sides of the ranges till they reach the ears of mortals. When you get within a certain distance of the hill cones, cease cutting lines, and use your instruments only. Now take heed to these my injunctions lest evil overtake you, and I be blamed for sending you thither to face certain death."
In 1814, when the first New Zealand Mission was established near Rangihoua, Bay of Islands, under the auspices of that indefatigable ambassador of the Cross, the Rev. Samuel Marsden, otherwise known as the father of the New Zealand missions, Patuone and his brother Nene took a lively interest in the good work; and in 1827 when the Wesleyan Missionaries, Messrs. N. Turner, J. Hobbs, and J. Stack were plundered at Whangaroa and driven from their homes by the savage tribes of that locality, Patuone, Waka Nene, and their brother-in-law Te Wharerahi, raised a force to rescue them, and they with their families were placed in safety by the Chiefs at Mangungu, on the Hokianga, where the triumphs of the gospel among the Maori tribes of that beautiful river were palpably manifested to all who had eyes to see and ears to hear.
On the subject of our departed friend's goodwill to the Missionaries, the Rev. John Hobbs—a man distinguished for his disinterestedness and heroic spirit, often called into exercise during the early barbaric times, when the pioneer Missionaries raised the standard of the Cross—says:— "The Mission party have always considered themselves indebted to Patuone, Waka Nene, and Te Wharerahi of the Bay of Islands for protecting them from imminent danger from an armed party of two or three hundred men, among whom the question was discussed whether we should be killed or not." The account of the meeting of the two belligerent tribes on the occasion of the rescue of Mr. Hobbs and companions, is strikingly affecting, and shows how loyal were the hearts of those noble Chiefs to the excellent Missionaries. On the near approach of the hostile army, with their guns, tomahawks, and spears, Patuone and his people requested the European families to kneel on the ground, a command which was immediately obeyed. Patuone and a band of his noble-hearted warriors, in the mean time, surrounded the Missioraries, stretching forth their arms over the heads of the messengers of peace to guard them from danger, on the discovery of which touching act, the enemy moved on, allowing them and their protectors to proceed on their journey unmolested.
In later years we find Patuone and Nene his brother at Kororareka with 800 followers, in consequence of a sanguinary battle between the local tribes in which. 100 were slain. As usual, Patuone was busy in the good work of peace-making. His exertions in this respect, together with those of his famous brother-in-law, Te Wharerahi, were crowned with success. In the same year, Patuone was accompanied by his brother, Waka Nene, and other Ngapuhi celebrities, to Matamata in conjunction with the Thames tribes, who were at this time at war with the famous William Thompson's father, Te Waharoa, whose country they scoured and whose pa they invested. Te Waharoa and his tribes, feeling indisposed to risk an engagement in the open, the formidable Thames tribes, together with their allies the Ngapuhis, retired after consuming all available crops. Patuone, on his return to the Thames, settled for a time among the Ngatipaoa, and took to wife a Chieftainess of that people, named Riria Takarangi.
Some time after this, Patuone undertook a voyage to Australia, transacting business with Gordon Brown and other Sydney merchants, and returning to New Zealand in the Brig "Tranmere." Then we find him on the East Coast again associated with the powerful Chief, Titore, carrying on a brisk trade in flax and spars, at Mahurangi and other places. Titore's letter to King William of England is so graphic and honourable to the writer, that I am tempted to insert it here, hoping it will prove interesting to the reader. It should be remarked, that the naval authorities in England, being desirous to obtain a cargo of New Zealand spars, a man-of-war named the "Buffalo,"—afterwards wrecked at Mercury Bay,—was despatched to the shores of New Zealand, and the Commander having put himself in communication with the Chief Titore, the latter undertook to supply the required cargo of spars. The following is the novel letter referred to:—
"To the King of England, King William.—
Here am I, the friend of Captain Saddler. The ship is full and now about to sail. I have heard that you aforetime were the Captain of a ship. Do you, therefore, examine the spars, whether they are good, or whether they are bad. Should you and the French quarrel, here are some trees for your battle ships. I have put on board the 'Buffalo' a green-stone battle axe, and two garments. These are all the things which the New Zealanders possess. If I had any thing better, I would give it to Captain Saddler for you. This is all mine to you. Mine.
(Signed,) Titore."
As-early as 1795, the Maoris were in the habit of visiting Australia. On this subject, Collins, in his History of New South Wales, says of a Maori Chief:—"He delineated his sketch of New Zealand, with chalk, on the floor of a room set apart for that purpose." "Among the different New Zealanders brought to Port Jackson, was a remarkable Chief named Te Pahi, who came to the Colony during the time of Governor King, from the Bay of Islands. Both the Governor and the gentlemen of the Colony were particularly attentive to him, nor were they a little surprised to find in a man totally unacquainted with any one rule of civilised comportment, an acute shrewdness of remark, and nicety of discrimination, which they had never before thought compatible with a state of rude barbarism. The Colonists still hold in remembrance many of his remarks which equally shew the solidity of his understanding and the justness of his conceptions."
At Otuihu, Bay of Islands, when the Waima Chiefs Pi, Te Nana, Te Koukou, and others fell, it is recorded, that Patuone found his way into the company of the belligerents, for the purpose of restoring peaceful relations between the contending parties, the leaders being Pomare and Kawiti. "On an eminence near the pa," Timoti, a relative of our deceased friend, says, "Patuone stood and cried with a loud voice, while the parties were fiercely firing at each other,—' O Kawiti desist from further blood-shedding.' "The well-known voice, was at once recognised, and the people commanded by Kawiti were at once withdrawn by their leader from the assault of the pa. This intervention and prudent course of action on the part of Patuone, brought about the cessation of hostilities, and the full establishment of peace.
Towards the merchants of Sydney, and towards the commanders of all vessels trading to Hokianga, Patuone conducted himself with that true honesty of purpose and urbanity of manner, that invariably insured respect. On this point, the Rev. John Hobbs says:—"Captain Delaite and, afterwards, Raine and Ramsay, and Gordon Brown kept up a trading establishment at Te Horeke under the protection of Patuone, Tamati Waka Nene, Muriwai, and other friendly natives, which establishment was never seriously injured, and remains to this day." Nor was Patuone backward in using his large influence for the protection, at all times, of the European settlers. Mr. Hobbs informs us that, of the company organized by Captain Hurd to occupy Hokianga, four persons, "McLain, Nimmo, Nesbet and Grillis ventured to remain and went up the river to Patuone's place, where they resided for nine years." Speaking of these early times, Mr. Nicholas, the historian, says of the Maoris, "Wherever I mixed among them, I always found the strongest proofs of their friendliness and hospitality; they always presented me with something to eat, and nowhere did I meet with any thing like selfishness, in this respect." The same spirit of friendship was manifested by Patuone towards the late Baron de Thierry, when that gentleman found to his dismay, that the land he claimed by virtue of a deed signed by certain Chiefs, had not been purchased, but that the axes given were merely a deposit;" To meet this disappointment, Patuone and Nene placed the Baron and his family on lands named Tarawana, at the head of the river Hokianga, free of all charge, of which lands the de Thierrys remained in peaceful possession, for many years.
Patuone, I may here state, had four wives. By Te Wheke, his first wife, he had four sons and two daughters; by Te Hoia, three sons and one daughter; by Riria Takarangi of Ngatipaoa, Thames, previously mentioned, one son; and by Rutu, one son. The sole survivor of these twelve is a son named Hohaia. There is no living representative of Tamati Waka Nene's family, nor of their youngest brother, Wi Waka Turau, who lived and died at the old tribal settlement, Hokianga. The children of Patuone's sister, Tari, whose husband was the chief Te Wharerahi, mentioned frequently in preceding pages, were Tupanapana, Tarapata, and Te Tane. Two of Tarapata's children, namely Wi Pani, and Harata, wife of the notable chief Paora Tuhaere of Orakei, late member of the Provincial executive, attended their grandfather, Patuone, during his last illness, administering to his wants, together with another member of his household named Timoti, and were present on the occasion of his decease. Patuone's firstborn, Toa, when quite a young man, sickened and died. The Rev. John Hobbs visited the bereaved parents, on which occasion he saw the deceased in a sitting posture, decorated with feathers and other Maori ornaments, and his two wives in a like posture by his side, they having strangled themselves, in accordance with the Maori usages of those days, to accompany their husband in order to prepare the food supposed to be necessary to sustain him. on his journey to Te Reinga, i.e., Hades. In 1828, Te Wheke, Patuone's first wife, was taken ill. At this juncture, the tribal priest was solicited to use his prayers and spells, to avert, if possible, the fatal consequences that were apprehended by Patuone and his household. The priest entered upon his mission with unwonted vigour, claiming for himself marvelous influence with the gods and goddesses said to be ruling the destinies of men, some of whom, it was averred by him, had stricken Te Wheke with a fatal malady. After sundry gesticulations, and rapid chanting of many Maori prayers, the soothsayer exhibited a large stone, a tin pot, a paper of fish hooks and a piece of a red shirt, which he assured the tribe, with great pertinacity, he had succeeded, by his charms, in removing from her body, adding that, in consequence of his having appeased certain wrathful deities, the invalid would immediately recover. Patuone and others gave full credence to the asseverations of the pretender, and, doubtless, liberally rewarded him for his services, but Te Wheke shortly afterwards, breathed her last.
Soon after the establishment of the Christian Mission at Hokianga, the work extended to Waihou, Mangamuka, Waipa, and other places of the Hokianga. Native itinerant teachers carried the word of peace to Taranaki, and its neighbourhood, while others laboured in the more immediate localities of the Mangungu mission station. Among these were, Wiremu Patene, Rihimona, and Matiu, who, on the occasion of their holding a religious meeting at Mangamuka, were fired upon by the Chief Kaitoke and his adherents, who were under the influence of a noted Maori ventriloquist named Papahurihia, who held nightly meetings, at which a large concourse of Maoris attended for the purpose, it was alleged, of holding intercourse with their departed friends, the ventriloquist being the medium of communication. This Maori necromancer had sent to his Mangamuka disciples a gun with certain hieroglyphics marked on it, the sanguinary meaning of which, if not fully understood by Kaitoke, was to be explained by the bearer of the weapon. While divine service was being proceeded with, the three bullets intended for Wi Patene, passed through his garments, Rihimona was mortally wounded, and Matiu killed, while holding the word of life in his hands. The unprovoked attack upon these excellent teachers created intense sensation amongst the Christianised portion of the community, many of whom were bound on blood revenge. An army immediately proceeded to Mangamuka, under the leadership of Patuone, Waka Nene, and other distinguished Chiefs. On the arrival of the Christians in sight of the Pa, "they received," says Mr. Turner, "a succession of "musket balls, one Chief fell dead, and another seriously wounded; after the third shot the Christian natives fired, then the balls flew thick, some whizzing close by the Missionaries, who had followed to restrain them, if possible, from violence." The Christian party stormed the Pa, and put to death twelve of the inmates, taking the remainder prisoners, including the leader, Kaitoke, who was wounded in the fight. The victorious chiefs held a council, and some of them loudly advocated the killing of Kaitoke, but Patuone's customary course for mercy prevailed. The heathen party were accordingly liberated with the understanding that they should abandon their settlement at Mangamuka, and seek a new home.
Another heathen posse of the Ihutai tribe, under the leadership of Tohukakahi, had provoked the ire of certain European settlers, some of their number having been illtreated by the above Chief. The settlers, numbering upwards of forty, determined to visit the offenders with summary chastisement. An expedition, fully armed, repaired to Mangamuka by boat, but, prior to its arrival at the native Pa, one of the Missionaries, the Rev. W. White, preceded the armed settlers, and prevailed upon Tohukakahi and his tribe, to vacate their Pa, and to seek refuge in the woods, in the hope of evading the expected attack. The settlers, leaving their boats near the bank of the river, marched in martial order, with tomahawk, sword, and gun in hand, and made a furious assault upon the Pa; but finding it deserted, the army contented itself by seizing Maori goods within the fortress, and slaughtering a large number of pigs, carrying away in triumph the carcasses to their flotilla, an achievement which secured for this singular adventure the appellation of the "Battle of Pork." It is stated, that Patuone accompanied the settlers, he being the recognised friend of the pakeha, and known by his own countrymen to be a man of peace. As no human blood was shed by the settlers, Patuone would be likely to approve of the appropriation of Maori goods, and the heroic onslaught on the herd of swine.
The next occurrence that brought Patuone, Waka Nene, and other prominent Chiefs into special notice, was the alleged murder, by drowning, of a European settler named Henry Biddell, who had taken a passage on board a Maori canoe, manned by two natives, the destination of which was Whirinaki, a branch of the Hokianga river. The unfortunate man embarked, it is stated, at the Whaiti, near Hurd's point; his body was found on the Kakaho beach, about twenty miles distant from the point of starting. The corpse was conveyed to Mangungu, where a meeting was convened, and a jury, composed of settlers and Chiefs, formed to deliberate upon the guilt or innocence of the accused natives; the late James Busby then British Consul, being president. The two Maoris who had paddled the canoe were arraigned before the tribunal, a decision was arrived at, althongh the evidence was conflicting, that the European had met his death owing to certain violent acts perpetrated by the two Maoris; one of them being a mere stripling. It was subsequently determined, that the Maori boy should be spared, and that the man should suffer the extreme penalty of human law. Accordingly, certain persons were instructed to prepare a place of interment, on a small island called Ruapapaka, near the estate of the late Captain McDonnell, R.N. A considerable number of settlers and native Chiefs repaired to the island, the condemned was placed on the margin of the newly dug grave, and was speedily despatched by Pangari, a relative of Patuone. The body being deposited in its resting place, the proceedings terminated; and the various parties who had interested themselves in this sad scene returned to their respective homes.
From the establishment of the New Zealand Missions up to the year 1840, there was a general disinclination on the part of the Maori tribes, to indulge in the use of intoxicating drinks; but the early Hokianga settlers had, from the first, accustomed themselves to the drinking usages of the day. As some few of the Maori Chiefs had been led by their example to imbibe occasionally, and thereby relinquish their self-respect, and as drunkenness increased among the settlers, it was deemed advisable by the Missionaries to elicit a discussion on the subject of Temperance. A meeting was held at the Mangungu Wesleyan chapel, about five hundred Maoris being present, and a few of the colonists. The nature of the proposed business haying been explained by the Missionaries, the moot points were answered by Patuone, Waka Nene, Mohi Tawhai, Taonui, and other notable Chieftains. A resolution was passed unanimously, to the effect, that no more spirituous liquors should be landed at Hokianga, and that all spirits found on board vessels entering the port, were to be poured into the sea. This resolution highly offended numbers of the settlers resident in various localities, and they determined to resist it, if possible, but Patuone, Waka Nene, and their noble coadjutors, were intent upon carrying into practice, the scheme proposed. A deputation was at once formed, consisting of Maori Chiefs and two European gentlemen, namely, Captain Clendon, and Mr. George Stevenson, The deputation then proceeded to a vessel shipping timber for Australia, and, making known the decision of the recent temperance meeting, the delivery of the grog on board was demanded by the Chiefs. The master, finding there was no alternative, reluctantly complied, making this observation: "Matters have come to a pretty pass now, that we are compelled to go on our voyage without our supply of grog." The captain ordered the puncheon of rum to be hoisted on deck, it was taken by the natives to the gangway, the bung drawn, the sailors' coveted treasure emptied into the sea, and the cask politely handed back to the captain, who remarked: "I have no more spirits on board." The other vessels in harbour were visited, and information sent to them of the temperance law of the confederate Chiefs. It was unnecessary to board the brig Draco, loading with timber at the time, as she sailed under total abstinence principles. Some of the settlers, in defiance of the wishes of both Missionaries and Maori Chiefs, renewed their excesses, and some few went so far as to visit the Mission Chapel at Mangungu, dancing round it with cheers, holding bottles of rum in their hands. In a drunken brawl, one of them named Thomas Styles, received a blow, which, together with the poisonous effect of his excesses, brought him to the margin of that great precipice that divides time from eternity. When in 'this mournful condition, he sent for the Missionaries, expressed his sorrow on account of his determined opposition to them, and to the confederate Chiefs, on the subject of temperance; and, as a proof of his compunction, he ordered all his rum puncheons to be taken from his store, and their contents to be poured on the ground, in the presence of his assembled associates. The poor fellow bade farewell to earthly scenes, twenty-four hours after he received the fatal blow, in the drunken bout, which sent him to a premature grave.
Long before the colonization of New Zealand by the British crown, there was a brisk trade between Australia and Hokianga, it being celebrated for its magnificent Kauri spars. As a general rule, the Maori population evinced the greatest friendship towards the captains and crews of the vessels, entering the port, and rendered valuable assistance in the preparation of the cargoes required. A schooner named the Fortitude, when about to sail for Sydney laden with sawn timber, stranded at Motukauri, near the Whirinaki river; some of the natives, Whirinaki and Rarawa, in accordance, perhaps, with their ancient law, that all vessels, fish, birds, &c. cast on shore, within their tribal territory, should become the property of their tribe, boarded the Fortitude, and appropriated to themselves sundry articles found on board, including the ship's papers. I have no hesitancy in saying, that, if prudent steps had been taken, the purloined articles would have been restored to the owners, and the difficulty amicably settled. Moral suasion, however, was not the mode often resorted to in those days, but the spirit of retaliation was preferred, by both settlers and Maoris. Quickly, therefore, after the Fortitude's capture, an army was raised by the Chiefs Moetara, Rangatira, Te Kakahi, and others, whose country extended from Maunganui on the coast, to One Tree Point, seven miles from the Hokianga Heads. The armed tribes, in a fleet of canoes, paddled on to Motukauri, where they landed in battle array, a circumstance, it would appear, that greatly exasperated the Whirinakis and Rarawas, as they fired into Moetara's army, immediately upon its landing, killing one man, which was the signal for attack, a general fight, therefore, ensued. On Moetara's side, some distinguished chiefs were killed: Te Kakahi, Pahau, Paura, Taungahnru, and others. On the side of the aggressors, two great Chiefs, Mariao, and Taku were killed. It is estimated that the killed and wounded numbered twenty-two.
Fearing a general war amongst the Hokianga tribes, and as each settler was under the special protection of a Chief, Moetara, on his return from Motukauri with his dead and wounded, landed at the late Captain Young's station, One Tree Point, and built there a large Pa, enclosing the houses, and formed an encampment as a precautionary measure, fearing that the exasperated tribes would make a descent upon the station, rob the stores, and ill use the family. Munitions of war were poured in from various localities, and, while warlike preparations were being proceeded with under the supervision of a warrior Chieftain named Te Waenga, by an act of carelessness a barrel of gunpowder ignited, scorching him severely, from the effects of which he soon expired. Patuone and his brother Waka Nene joined Moetara at One Tree Point, with three hundred followers, including a European named John Marmon, who had been in the habit of shouldering his musket, and fighting side by side with Patuone's people against the foes of the tribe, whether at Hokianga, Taranaki, or elsewhere. Marmon and about thirty of Waka Nene's army crossed the river from One Tree Point, and fired into the Orongotea Pa, occupied by a section of the Rarawa; a series of skirmishes ensued, with little harm to either party.
The allies at One Tree Point demanded the delivery of the Fortitude's papers, which happily was acceded to, a circumstance that brought about the establishment of peace between the belligerents. All matters being satisfactorily settled, Moetara and Rangatira returned to their settlements, and the allies, with their spirited and noble minded leaders, went to their homes about thirty miles from One Tree Point. Thus, by the friendly intervention of the two celebrated bro thers, Patuone and Nene, was further blood shedding prevented, and cordial relations established between the exasperated settlers and hostile Maori tribes.
Now come sundry remarkable events, recorded in the annals of Hokianga, which threatened to bring about a settlers' war, with Maori allies assisting both on the part of the aggressors and defenders. The quarrel originated with certain sawyers, who had been employed by a Mr. Crowe, who was both captain and owner of the brig Brazil Packet. The Kauri forest in which the sawyers had been placed, was the property of Captain Crowe; a large quantity of timber had been prepared for shipment, when some misunderstanding arose as to the agreement previously entered into by the men and their employer; the former prohibiting the rafting of the timber till a full understanding was arrived at in relation to payment. Captain Crowe, on the other hand, avowed his intention of removing the timber, irrespective of the working men's protests. The sawyers thereupon made known their grievance to the settlers residing along the banks of the Hokianga river, who at once responded to their call for aid. About one hundred settlers, armed with guns, swords, and other deadly weapons, came in their boats to One Tree Point. After landing, they drew up in military order, the officers having distinguished themselves by wearing scarlet scarfs and other martial habiliments. The army marched in rank and file to Crowe's sawing station, and halted near the stacks of timber, where a serious altercation took place; and, more than once, the life of the captain was in imminent peril. Crowe's Maori allies lingered with their arms in the immediate neighbourhood, refusing to interfere, unless Crowe or some of his party were fired upon. Having minutely observed the various phases of the hostile movement, I was led to believe, that the armed settlers were overawed by the presence of Crowe's Maori allies. After the destruction of the sawn timber by fire, the European braves returned from this singular affray in their fleet of boats to their distant homes. Be it remembered, that these unique soldiers, made conspicuous by the formidable array of their rusty flint muskets, were under the guardianship of the two distinguished brothers, Patuone, and Waka Nene; and Captain Crowe under the protection of the two Chieftain brothers, Moetara, and Rangatira, men of singular distinction. Thus it will be observed, that should any of the aggressors, or defenders, in the conflict described as "The battle of plank," have been killed, internecine war would in all probability have resulted therefrom, affecting alike both Europeans and Maoris. It is a matter for congratulation that the lives were saved, and the timber only lost.
Patuone's decision of character, when in the prime of life, and his large influence with his people were well known. On this subject, an eyewitness observes, "Turning the bend of the river, we suddenly met a war party. They were all armed, and presented a most formidable appear-ance as they marched in a compact body, ready for action. They were headed by several chiefs, the principal of whom was Patuone of Hokianga, a friend to Europeans. On seeing us, [i.e. a party of Missionaries in the bend of the river,] he instantly turned round upon his army, and commanded them to halt. Never before had I seen in New Zealand such an exhibition of authority and obedience. Having secured a halt, Patuone and other Chiefs came and rubbed noses with us in token of sympathy."
Relative to some of our late friend's war expeditions in the earlier days, when Maori feuds were of yearly occurrence, we are informed that an army of eight hundred men, under the leadership of Patuone, left the north in war canoes, landed at the river Tamaki, dragged their canoes thence into the Manukau, and passed to Whaingaroa, where the northern army was joined by the celebrated Rauparaha, and Te Ao o Te Rangi. The force, now numbering fourteen hundred men, during its passage through the Maniapoto country, as far as Mokau, refrained from committing any act of violence; but when it had crossed the border, "Many" says Timoti, "commenced the work of killing men. On went the army to Taranaki, and this brave leader, and that, dashed forward in the fight. The Taranaki tribes were unable to hold their ground against our rush. The other side had no strength left to remove their dead and wounded, so they left in the hands of the victors the bodies, and the living who were made prisoners. After the eating, drinking, and dancing, Patuone and Rauparaha pushed on to Whanganui. At that place, a thousand met a thousand. They fought with the Taiaha,Taiaha.—A weapon of wood, five or six feet in length, one end tongue shaped and carved, sometimes ornamented with red feathers and tufts of dogs' hair.
Tewhateawha.—A wooden weapon about four feet in length, spearlike at one end and axe-shaped at the other, ornamented with a tuft of feathers taken from the hawk.
Merepounamu.—A weapon made of greenstone, eighteen inches in length; oval shaped, narrow towards the handle, through which a strong cord is passed to ensure a firm grasp.
Tewhatewha, Merepounamu, and other Maori weapons. We had a few guns, which greatly scared them. Patuone shot the Chief of the Whanganui tribe, who was known by the head dress he wore,Head Dress.—In former times a Maori Chief was distinguished by the costly mats he wore, and by the decoration of his hair consisting of plumes of feathers, a fillet made from the paper mulberry, and a comb, neatly carved, of either wood or whale bone, worn in a topknot just above the brow. Sometimes the topknot was worn at the crown of the head, variously ornamented.
and, when the people saw their chief fall, they fled. Our fighting party now pursued, and numbers were stretched dead on the ground. and many taken prisoners. Patuone then made peace with Whanganui and gave the leading men a quantity of powder. They composed a poem, and sang it in remembrance of the event; then Patuone returned to Hokianga, and Rauparaha to Whaingaroa."
The spirit of friendship, previously intimated, between Patuone and Hongi, is noticed by Mr. Stack, in his journal, under date March 12th, 1828. He says:—"Patuone, who has just returned from Whangaroa, called this evening. I asked about Hongi. He told me several things, all of which I felt interested in listening to, as connected with the end of this extraordinary Chief. I perceived that Patuone spoke of him in the most affectionate manner. When he and his party arrived at Pinia, where Hongi was, they found him so emaciated that they were much affected, and, as is usual, wept together."Life of Henry Williams by Hugh Carlton Esq.
Patuone and Hongi met each other at Whangaroa, some time after a brother of the former had been killed at a Pa in that locality, and the latter Chief advised his friend, Patuone, to avenge the death of his brother. The counsel of Hongi was acce-ded to, the Whangaroa Pa taken, and the Chief of the fortress, named Motukiwi, was slain.
Relative to the bloodthirstiness and savage propensities of the Whangaroa tribes, many records of their cruelty have been handed down to us. Among others, the slaughter of the crew and passengers of the Boyd, about seventy persons; a terrible catastrophe, not likely to be soon effaced from memory, of which Mr. Nicholas says:—" The Captain, never once reflecting on the character of the savage, whose favorite passion is revenge, and not considering that his own tyrannyThe Whangaroa Chief George who instigated the Massacre here related, was severely flogged on board the Boyd during the voyage from Sydney to New Zealand.
had provoked the most signal retaliation that could be taken, had the rashness to leave the ship unprotected, and, taking a boat's crew with him, proceeded to the shore, where a horde of outrageous cannibals stood prepared for his destruction. The duration of this dreadful tragedy was short; he had scarcely landed when he was knocked down and murdered, and the sailors, unhappily sharing the same fate, were all stripped by the barbarians, who immediately appeared dressed in the clothes of their victims, and went on to the ship to complete the carnage. Arriving at the ship with their revenge unsatiated, and still raging for blood, a general massacre of the remaining part of the crew, together with all the passengers on board, immediately ensued, and, with the exception of four individuals, neither man, woman, nor child of all that left Port Jackson, escaped the cruel vengeance of their merciless enemies."Narrative of a Voyage to New Zealand in 1814 and 1815 by J. L. Nicholas.
The same cruel spirit of barbarism was manifested by the Whangaroa tribes in later times, even when the messengers of peace had the courage to reside amongst them, in the hope of emancipating these merciless people from the thraldom and power of heathenism. On this point, the late Rev. N. Turner remarks:—"About day break, Luke knocked me up, in haste, for the natives were coming up to the house. Mr. Hobbs, Luke, and I met them outside. They said: 'We have come to take away your property, and you must be gone.' They went into the outer kitchen, and into the store, and carried, with all speed, their contents to the canoes. Being now satisfied that nothing short of an entire clearance of all we possessed was intended, we made all possible haste and equipped ourselves for flight. Four of our schoolboys came to the door, saw our situation, and offered to go with us. We thankfully accepted their aid, which indeed we regarded as essential to our safe escape. The plunderers, now, smashed all the windows to pieces, broke open the back door, and began, in earnest, to spoil the house. Still we lingered till we saw them carrying away the beds from which we had just arisen. Being now fully satisfied that all we possessed would be taken from us, we were glad to escape with our lives. While most of the natives were at the back of the house, we passed through the front door. At this moment the special providence of God saved Mrs. Turner from a violent death. Daring the excitement of the last few minutes, the wildness of the furious savages had become uncontrollable. Life or death was in every moment. Mrs. Turner was escaping through the doorway. A Chief had raised his weapon to cleave her to the ground, when a shower of nails fell upon his head, which so surprised and confounded him and those near, as to arrest the bloody stroke and save a valuable life."The "Pioneer missionary," by the Rev. J. G. Turner.
Patuone, we are told, requested the Missionaries, Messrs. Turner and Hobbs, to return to their Whangaroa station under his protection, but they declined making Whangaroa their home a second time, having escaped the recent fury of the savages, and previous personal dangers. The Hokianga army, which visited Whangaroa at that time, secured some of the spoils taken from the Mission premises, having driven away the first plunderers who belonged to Hongi's tribe. The dwelling houses and stores were burnt to ashes, and as is usual with Maoris bent on rapine and slaughter, the heads of goats and other domestic animals found on the Mission Station, were displayed on poles as trophies of the victorious crusade made against the ambassadors of the cross. "Not content with what they had found above ground, the ruthless barbarians had dug up the coffin of a dear child, merely for the sake of the blanket in which they supposed it had been wrapped, and had left the remains to moulder on the surface of the earth."
There is no reliable evidence to convince us that the renowned warrior Chieftain, Hongi, whose reckless deeds of blood practised upon his own country men made him the terror of all, encouraged, or even countenanced the furious onslaught upon the Whangaroa Missionaries by his tribe; he was friendly towards all classes of Europeans, including the Missionaries, who paved the way for the colonisation of New Zealand by the British Crown. Certainly Hongi had no complaints to make against our race; he was treated with great consideration in England, by King George the Fourth, by the estimable Samuel Marsden in New South Wales, and by Governor Macquarie, and the gentry of Sydney.
Mr. Marsden informs us how he passed the first night with Hongi and his followers at Whangaroa. "Mr. Nicholas and I wrapped ourselves in our great coats and prepared for rest. The night was clear, the stars shone bright, and the sea on our front was smooth. Around us were innumerable spears stuck upright in the ground, and groups of natives lying in all directions, like a flock of sheep upon the grass, as there were neither tents nor huts to cover them. I reviewed our present situation with sensation and feelings that I cannot express, surrounded by cannibals who had massacred and devoured our countrymen. About three in the morning, I rose and walked about the camp, surveying the different groups of natives. When the morning light came we beheld men, women, and children asleep in all directions, like the beasts of the field." Hongi and other Whangaroa Chiefs, were invited to breakfast, on board the brig "Active"; at the conclusion of the meal they were presented with prints, axes, bill hooks, and other articles. The Chiefs having seated themselves in the cabin in great form, to receive the presents, Messrs Kendall, Hall, and King were introduced to them by Mr. Marsden, after which ceremony, he expressed a hope that there would be a cessation in New Zealand to all war. Under date December 25, 1815, in reference to his reception as a preacher of righteousness by the famous Hongi, Tuatara, and many others of the Maori race, Mr. Marsden pathetically remarks:—"Tuatara passed the remaining part of the previous day in preparing for the sabbath. He enclosed about half an acre of land with a fence, erected a pulpit and reading desk in the centre, and covered the whole either with black native cloth, or some duck which he had brought with him from Port Jackson. He also procured some bottoms of old canoes, and fixed them up as seats on each side of the pulpit, for the Europeans so sit upon; intending to have divine service performed there the next day. These preparations he made of his own accord. I was much pleased with this singular mark of his attention. The reading desk was about three feet from the ground, and the pulpit about six feet. The black cloth covered the top of the pulpit, and hung over the sides. The bottom of the pulpit as well as the reading desk was part of a canoe. The whole was becoming, and had a solemn appearance. About ten o'clock, we prepared to go on shore, to publish for the first time the glad tidings of the gospel. I ordered all on board to go on shore, except the mate and one man. When we landed we found Korokoro, Tuatara, and Hongi dressed in regimentals, which Governor Macquarie had given them, with their men drawn up, ready to be marched into the enclosure to attend divine service. They had their swords by their side and switches in their hands. We entered the enclosure and were placed on the seats on each side of the pulpit. Korokoro marched his men and placed them on my right hand in the rear of the Europeans. Tuatara placed his men on the left. The inhabitants of the town with wo-men and children, and a number of other Chiefs formed a circle round the whole. A very solemn silence prevailed. The sight was truly impressive. After reading the service, during which the natives stood up and sat down at the signals given by Korokoro's switch which was regulated by the movements of the Europeans, I preached from second chapter of Luke and tenth verse:—'Behold I bring you glad tidings of great joy' In this manner the gospel has been introduced into New Zealand, and I fervently pray that the glory of it may never depart from its inhabitants."Life of Reverend Samuel Marsden by Rev. C. B, Marsden M.A.
Although the subject of the present memoir is not named in the above extracts, the prominent Maori actors chronicled in the memorials of the excellent Marsden and others, were Patuone's particular associates; I assume, therefore, that my readers will pardon the seeming digression.
Mr. Marsden and his colleagues, who devoted themselves so nobly to achieve the Christianization of the cannibal tribes of Ngapuhi, deemed it advisable to purchase from the Maoris a plot of ground, to ensure the stability of the Mission work. The land selected was at Rangihoua, Bay of Islands, the quantity two hundred acres, the consideration twelve axes. The novelty of the deed is my only excuse for its insertion in these pages. Here it is:—
"Know all men to whom these presents shall come, that I, Anodee O Gunna, King of Rangiheehoo in the island of New Zealand, have, in consideration of twelve axes to me in hand now paid and delivered by the Reverend Samuel Marsden, of Paramatta, in the territory New South Wales, given, granted, bargained and sold; and by this present instrument do give, grant, bargain and sell unto the Committee of the Church Missionary Society for Africa and the East, instituted in London, in the Kingdom of Great Britain, and to their heirs and successors, all that piece and parcel of land situate in the district of Hoshee, in the island of New Zealand, bounded on the south side by the bay of Lippouna and the town of Rangiheehoo, on the north side by a creek of fresh water, and on the west by a public road into the interior, together with all the rights, members, privileges, and appurtenances thereto belonging; to have and to hold to the aforesaid Committee of the Church Missionary Society for Africa aud the East, instituted in London, in the Kingdom of Great Britain, their heirs, successors and assigns for ever, clear and freed from all taxes, charges, impositions, and contributions whatsoever, as and for their own absolute and proper estate for ever. In testimony whereof I have to these presents, thus done and given, set my hand, at Hoshee, in the island of New Zealand, this twenty fourth day of February, in the year of Christ one thousand eight hundred and fifteen.
Signatures to the grant Thomas Kendall.
J. L. Nicholas.
To the above document, representing the first land bought in New Zealand, was affixed a complete drawing of the tatooing of "Gunna's" face, executed by Hongi. We must not criticise the orthography of the Maori names which occur in the deed, as the Missionaries at that time, were but imperfectly acquainted with the Maori language; but it will be admitted that the land transaction of the Paramatta chaplain was not unlike the famous contract between the memorable William Penn and the American Indians, by which he secured his Pennsylvania possessions. Mr. Marsden, intent upon the advancement of the Maoris, sent to be educated in England two native youths, who were placed under the care of his friends in London. Of them he says:—"They are fine young men, and, in temper and natural parts, very like their countrymen in general. They are both Chieftains, and prepared to receive any instruction that we can give them." They appear to have benefited greatly from their visit to England, if we may infer from their correspondence to their patrons, Messrs. Marsden and Pratt. The letters are so novel and interesting, that no apology is needed for their insertion here. To Mr. Pratt, Thomas Tui writes:—
"Madeley,
Sept. 17th, 1818.
"Dear Sir,—I am much obliged and thank you, Mr. Pratt for the letter you sent me. I so pleased when Mr. Pratt finds a ship. I want a ship to go home. I have been to Coal-port. I made four cups. Mr. Rose tell me, 'you soon learn,' 'yes' I say, very soon learn with fingers but book very hard.
(Signed) Thomas Tui.
To Mr. Pratt.
Te Tere writes as follows to Mr. Marsden:—
"Church Missionary House,
October 12th, 1818.
"My dear Friend,—I like English man much; he love New Zealand man. I very sick in Missionary house, and very near die; nothing but bone. Kind friend Missionary pray for me every night. I kneel down in my bed room every night, and pray to Jesus Christ our Saviour to learn me to read the book. Very nice people England. I never see the King of England, he very poorly and Queen Charlotte very poorly too. I see the iron make, and bottles blow; Tui blow a bottle and I blow a bottle. I make four cups at China work.
Farewell good friend.
(Signed) Te Tere.
Mr. Marsden.
In 1820 Patuone's firm friend Hongi visited England; he was invited by George the Fourth to Carlton Palace and presented with costly firearms, a sword, and other military accoutrements. His person was majestic, his manner graceful, and, being one of nature's nobles, he was particularly admired by the English; yet, under this polished exterior, he had the heart of a cruel savage, and, when bidding adieu to the shores of Britain, he exclaimed in the loftiness of his ambition,—" There is but one king in England, there shall be but one in New Zealand." Having visited Sydney on his voyage homeward, he met a notable Chief named Te Hinaki, between whom and himself there had been an old feud, The Chief was informed that his territory would be invaded by Hongi, on his return to New Zealand. Te Hinaki accepted the challenge. On Hongi's arrival home, he levied an army of no fewer than two thousand warriors who encountered Te Hinaki and his army at the Thames. For some time victory seemed to favor, alternately, each army, "At length, Hongi, who had the greatest number of muskets, and who had arranged his men in the form called in Roman tactics, the cuneus or wedge, placing himself at the apex, and directing those behind him to wheel round the enemy from right and left, or to fall back into their original position as opportunity offered, shot Te Hinaki, and defeated his army with great slaughter." A traveller who visited the spot in 1844, says:—" The bones of two thousand men still lie whitening on the plain, and the ovens remain in which the flesh of the slaughtered was cooked for the horrible repasts of the victorious party." Hongi's cruelties, it will be seen, were concentrated upon his own countrymen, some of whom, in a spirit of retaliation, inflicted on him a gun wound, which, soon afterwards brought to a conclusion his fearful career of blood. Patuone, we are informed by Mr. Stack, witnessed the last affecting scene of Hongi's dissolution. "Perceiving by his inward sinking that he was going, he said to his friends:—'I shall die now shortly; his meres or battle axes, muskets, and coat of mail, which he received from King George the Fourth, he bequeathed on that day, to his sons. His dying lips were employed in uttering 'kia toa, kia toa,' i.e., be valiant, be valiant." It was imagined that, in accordance with ancient Maori customs, the practice of human sacrifice, in honor of the dead, would be resorted to on the occasion. Patuone, however, discountenanced this heathen rite, quieting the fears of Hongi's people, whom he found congregated in the Pa "trembling like leaves in the wind" and reproving Hongi's sons, who, actuated by fear, proposed to inter the remains of their father privately. He directed that the obsequies should be public, and that the customary honours, weeping, speechifying, &c. be paid to his late friend, the most remarkable Chief, perhaps, of the age.
It may not be out of place to remark here, that we have no means of ascertaining the views held by the old Maori priests, when directing the thoughts of the dying to Te Kangi, i.e., heaven, or to Te Reinga, i.e., hades; but this we know, that certain tribes claim for themselves the appellation of Hekehekenga-a-rangi, i.e. descendants from heaven, in contradistinction to other tribes designated Te Hapu Oneone, i.e., the tribe of earth; each, however, professes to trace its descent from ancestors who flourished many hundred years ago. The motives which actuated the priest to impart instruction to the dying, and specialty press upon the failing heart its glance to heaven, may have arisen from the supposed relationship to the heavenly ancestors, or, it may be, that some of the earlier generations were possessed of greater religious light in apprehending a home in heaven, the more fleshly surroundings being probably added in later times. Whatever may have been the ancient faith, whatever influence impelled the initiated to urge on the dying their upward look to The-Miracle-Working-God-Man-Tawhaki, who ascended to heaven, after his resurrection, on the thread of a spider's web; or to pray for a ready admittance into hades, by the gates at Muriwhenua, i.e., land's end, one thing is certain, that all classes were agreed as to the union of souls in the unseen world, hence the oft repeated sentiments addressed to the dead, at the funeral obsequies:—"Haere e te hoa, ko to tatou kainga nui tena," i.e. "Go, O friend, for that is the great abode of us all."
Patuone, it is averred by his relatives, was present at the great Ikaranganui battle fought at Kaipara, between sundry Ngapuhi tribes and Ngatiwhatua; numbers of whom were slain by the victorious Ngapuhi, and the remnants, under the two great Ngatiwhatua Chiefs, Te Kawau and Te Tinana, fled to Waikato, where they were befriended for a time, but some deed of treachery on the part of other tribes residing there, induced their pretended friends to murder Te Tinana. This cowardly and unlooked for act moved the refugees under their remaining Chief, Te Kawau, to return to their settlements at Mangere, Onehunga, Orakei, and other places. The venerable Chief Apihai Te Kawau, who sold to Government the land upon which the city of Auckland is built, resided at Orakei for many years, winning for himself, by his affability and good heartedness, the kindliest feelings of the Government, and of the Auckland Colonists; dying at an advanced age, among his friends, in the Kaipara district; and leaving by will his estates to his favorite nephew, Paora Tuhaere, a Chief of extreme intelligence, who holds a government appointment, and who is deservedly respected by the English, and by his own countrymen.
We are told that Patuone accompanied Hongi on his expedition against tho Ngatipaoa, in the Tamaki district, at which place, after considerable fighting, the enemy was routed by the Ngapuhi invaders, and a Chief named Kaitu, of the Patukirikiri tribe was taken captive by Patuone. Kaitu was subsequently liberated and became a prominent man in land transactions, from time to time, in the Coromandel peninsula. The notes given of the Tamaki campaign do not furnish us with details relative to the prognostics uttered by the oracle, the ablutions in the neighbouring streams under the direction of the priests, nor the usual fastings and prayers practised before the commencement of hostilities; but we are told that there was a desire on the part of Hongi to retire from the siege of the fortresses named respectively, Mokoia, and Mauinaina; a desire probably occasioned by the entanglement of Hongi's foot in some vines, when one of the beseiged, with a bullet from his musket, knocked off the helmet worn invariably by the Ngapuhi leader during his military exploits, since his return from England. Patuone, however, advised a renewal of the seige on the following day, after, perhaps, an appeal to the oracles, and the performance of certain ceremonies at the Maori altar, imagined to counteract the ill omens seen by the army, namely, the accidental entwining of Hongi's foot, and the prostration of his sacred helmet in the dust; however this may be, the invaders invested the two Pas on the morrow, and took them by storm.
The following incidents will elucidate some phases of old Maori warfare, practised by Patuone's father. Tapua. It would appear that certain powerful tribes of the Ahuahu, named Ngatipou, gained their notoriety by acts of aggression on neighbouring villages, and generally they came off unscathed, being shielded by their power; but having cruelly killed a woman of the Uritaniwha tribe, her relatives became exasperated, and an appeal was made to Tapua, who raised an army of eight hundred men, and harangued his force to the following effect:—"Quietly seat yourselves, with weapons in hand, remain at your posts till you see a cloud of dust near Ngatipou's Pa, then come to my help, and the enemy will be in our hands". Tapua then left with several companions, and, in reconnoitering the Pa, he discovered some children playing, one of whom he succeeded in bearing away; an event which aroused the inmates of the Pa, and out they poured in hot pursuit of the child smugglers. The tramp of many feet raised a cloud of dust. The signal being understood by Tapua's soldiers, they rose to their feet, and, with weapons in hand, rushed forward to oppose the Ngatipou, on the discovery of which circumstance Tapua turned upon the foe, and slew several of the foremost with his own hand, A general fight then ensued, the Ngatipou were defeated with great loss, and the remnants fled to Whangaroa, and to Waimamaku near the heads of Hokianga.
As far back as 1833, when residing at the Thames, far away from his tribe and his old settlement, Patuone was known to be an excellent and most influential man, frequently sought out by the Chiefs of the Hauraki Gulf as mediator between hostile parties, and by the Missionaries to assist them in carrying out their labours of love. The late Archdeacon Williams says:—"We landed in canoes at Motunau, had breakfast at ten o'clock, the canoes proceeded on, leaving us to remain for the 'Columbine.' We were soon on board with a fair wind, for Waiheke. We brought up in a small bay at the West end, and went on shore in quest of Patuone, whom we found in a very snug pretty place. "And, on another occasion, when accompanied by Messrs. Brown, Fairburn, and Morgan, while making a tour through the Thames district for the purpose of establishing missions, Mr. Williams says:—"At about four, we arrived at the Pa, Whakatiwai, where we saw our old friends, Patuone, Kupenga, and others. * * Before sunset we assembled about one hundred and thirty natives, with whom we held service, In the evening Patuone presented two pigs." After the events here narrated, Patuone seems to have visited his people in the north, for we find him in 1835, sailing in the brig "Active" with Mr. Williams, on another Missionary tour to the Thames, and other places. The words of the journal are:—At noon we were favoured with a sea breeze, and at five brought up off Whakatiwai. * * * when all things were put in order, Patuone commenced the narrative of his travels and wonders of the North. He told them he had much to say, and would not leave off till daylight. All appeared highly interested with his marvellous accounts, and gave him their undivided attention."Life of Henry Williams by Hugh Carlton, Esq.
While on the subject of Patuone's residence among the Ngatipaoa tribes, we may relate an event which brought into his possession a slave named John Hobbs, who, in after years, became a faithful servant of the government, rendering great service to the troops in the northern campaign against Heke, and saved the life of his patron, Sir George Grey, when in the vicinity of Kawiti's stronghold. The following are the particulars:—John Hobbs of the Ngatimaniapoto tribe, came with his chief Karaka on a visit to Ngatipaoa, at Wharekawa, and as was usual in those days, the guests were called upon to dance. The company having decorated themselves with feathers and other Maori ornaments, fastening their choicest mats round the waist with girdles, commenced the performance. Crowds were attracted to the entertainment, among them Patuone's wife, then young and handsome, who became charmed with one of the best dancers, and privately arranged an elopement with him. The plot was discovered by Wharekawa and other Ngatipaoa Chiefs, and compensation for the affront demanded. The tribe having acknowledged its disgrace in the perfidy of one of its number, the Chiefs amicably settled the matter by handing over to the aggrieved parties, John Hobbs and another captive. It is somewhat singular that Patuone's father-in-law, Te Tuhekeheke, was wounded at Mauinana Pa, which, as before intimated, was stormed by Patuone and Hongi.
We would observe here that the unalterable attachment of the two brothers to the European race so often evidenced by their acts during their lengthened lives, was, it may be averred, based on the conviction that the English were right, and their own countrymen wrong. Waka Nene in particular did not wait to enquire minutely into the causes of disagreement between the races, but acted on the spur of the moment in defence of the Europeans, by which mode of procedure he sometimes inflicted great injustice upon his own people, as in the case of a near relative of his named Matetakahia, whom he deliberately slew at Ohuki, Tauranga, suspecting that his relative had been concerned in the murder of an English trader, called by the Maories, Whar-angi. It was subsequently discovered that Wharangi had been killed at Whakatane, by a Chief named Te Ngarara; and the knowledge of this fact so exasperated some of Waka's relatives at the North, that they made their way to Whakatane in a coasting vessel, and having discovered their intended victim with some others who came along side in a canoe to barter, the northern Chieftain, Te Haua, shot Te Ngarara dead, to avenge the death of Matetakahia, who who had been killed by his relation, Waka Nene; the latter being unaware of Matetakahia's innocence till after the fatal occurrence.
Matetakahia's son, Timoti, is now residing on the late Patuone's estate, North Shore, having lived with both the brothers on the most affectionate terms notwithstanding the loss of his parent by the injudicious zeal of Waka Nene in the cause of English settlers, his loyalty to whom was never questioned by any of his own race.
The biographer of the late Archdeacon Henry Williams, of memorable worth, supplies us with the following interesting facts — Mr. Carleton writes:—"In February, 1840, Mr. Williams baptised his trusty friend and brother peacemaker, Patuone, eldest brother to Thomas Walker Nene, whose name needs no further mention." The same writer chronicles in his excellent book a lofty Christian sentiment which every thoughtful mind cannot fail to appreciate in these times of sectarianism. He says:—"Eru Patuone was the principal agent in arranging the settlement of Mr. Hobbs, of the Wesleyan Society, at Hokianga in 1827. There was little distinction drawn at that time, between the two Missions, which worked very amicably, not together, but side by side."
As before intimated, the representative of the British Crown in New Zealand prior to the year 1840, was the late James Busby, during whose consulship several political events transpired among the Maoris which brought them more prominently before the British public; among others was an attempt on the part of the Ngapuhi Chiefs to form a federal or, perhaps, a monarchical system under the protection of the British crown. The project, it would seem, was approved of by the English Government; a number of flags having been forwarded to the Maori Confederation by that great power. On the arrival of the English Resident, a public meeting was convened at which the Chiefs were asked to select the national flag of New Zealand. The Chief chosen by the unanimous voice of the native assembly, to select the Maori emblem, was Moetara, and here I would ask the indulgence of my readers for inserting in these pages, certain paragraphs bearing on the points mooted above, taken from a biographical sketch, published by myself, September, 1864. The following is the paper:—Moetara Motu Tongaporutu was the leading Chief of the Ngatikorokoro tribe, and resided at Pakanae, near the Heads of the Hokianga river, whose waters empty themselves into the sea, on the West coast of the Province of Auckland, about seventy miles to the North of the great Kaipara estuary.
During the last thirty-five years the European and Australian markets received large supplies of spars and sawn timber from Hokianga; Moetara, Patuone, Waka Nene, and other Chiefs having aided the enterprising Settlers in the preparation of the Kauri for shipment. Hokianga had other attractions—its romantic scenery, its lofty mountains, and fertile valleys abounding in corn, orchards, and vineyards, its celebrated missions and native schools. Hokianga is famous too, in the annals of New Zealand history, having been discovered by the first great Maori navigator, Kupe, and named by him "Hokianga" or going back, in commemoration of his return voyage it is said to the fatherland of the Maoris —Hawaiki. The guardian attendants of the port, which is navigable for ships of 1000 tons burden for twenty miles, are a god and goddess respectively named Arai, Te Uru, and Niua, the latter taking up her residence on the North Head, and the former near the English flagstaff on the South Head. These localities are pronounced to be tapu or sacred, for trespassing on which, the daring intruders have been visited with signal vengeance, before the priests could present to the offended deities a propitiatory offering. So says the record.
Between the years 1820 and 1840, the English families residing in native districts were under the guardianship of Maori Chiefs, and any insult offered to a Settler, was resented by the presiding Chieftain, the offender seldom, if ever, escaping with impunity.
Moetara, who had a number of Settlers homes under his protection, discharged his duties with credit to himself and satisfaction to his English friends. His popularity with the English ex-cited occasionally the jealousy of his brother Chiefs, and sometimes it manifested itself in deeds of violence and blood. But, true to his principles, Moetara did not shrink from duty, he even braved death in defence of the English and their rights. It is pleasing to add that the valuable services of Moetara were not forgotten by one of her Majesty's representatives in a neighbouring colony. The Governor of Tasmania addressed a note to Moetara congratulating him upon his conduct and heartily thanking him. The letter was accompanied by a richly ornamented sword, and military cloak, which together with his Excellency's communication were received by the late chief of the Ngatikorokoro, with that retiring dignity for which he was so eminently distinguished. It was not when Moetara was called upon to fight that he acted most in character; but when his good principles enlisted his sympathies in the cause of peace. Then his talents stood out in bold relief, and the savage tribes-who listened to his eloquent appeals to reason, were compelled to admit that moral suasion is a thousand fold more powerful and effective than mere brute force. The following is a specimen of his tact and influence:—An old Colonist purchased an estate named Whanui, near the Heads of the Hokianga, and, as was usual in those days of primitive homeliness, the payment for land was made in blankets, iron pots, flints, tobacco pipes, and other merchandise. The boundaries of the land in question had been accurately defined, the price to be paid agreed upon between the parties, and the title deed had been duly signed, sealed, and witnessed. The goods had been conveyed to the court yard, and the members of the Settler's household, among whom were several ladies now residing in Auckland, stood by singularly interested in the novel scene which presented itself. At the conclusion of the speechifying, certain natives who were deputed divided the goods into about twelve lots, carefully apportioning to each lot an equal number of blankets and other articles. So far all went on apparently to the satisfaction of the parties concerned, the persons who were entrusted with the delicate task of dividing the goods into shares having performed their work with scrupulous exactness. There remained still a quantity of pipes to be apportioned before any article could be appropriated by the parties whom the twelve shares represented, when suddenly a Chief of note named Te Pona, who had no claim to the land, seized a blanket. This was a signal for a general rush, and in an instant the whole multitude was in commotion, each person pressing on to smuggle away some articles, in doing which the huge trays of pipes were smashed into atoms, and the fragments scattered in all directions about the courtyard. Then came the war dance, the separation of the crowd into two divisions, the clash of arms, and the battle array, The ladies fled into the house trembling with affright; the Maori women and children were moved away, whilst we were in momentary apprehension of witnessing the horrors of a terrible tragedy exhibited before our own door. At this juncture, Moetara claimed to be heard. His persuasive words were listened to with profound attention, and presently the contracted muscles of each warrior's face began to relax. It then became evident to all that Moetara had succeeded in bringing the people to reflection, and soon the hostile tribes were re-united in the bonds of common brotherhood. The kind offices of Moetara and his authoritative intervention, were not always in requisition on behalf of his own countrymen; for the unwelcome task of curbing the fiery spirit of hostility which the pakehas evinced towards one another, was sometimes laid on him. Our late Chieftain's exertions in this department were great, and frequently thankless to boot, it being indeed no easy matter to restrain the English settlers when they combined to carry out some desperate plan of punishment upon one of themselves, in other words, to enforce club law.
We now come to a matter which was rightly considered to be of vital importance to the Maori nation, and in which Moetara took a prominent and active part, being associated with the famous Chieftains Pomare, Waka Nene, Patuone, Te Wharerahi, and others of the Bay of Islands who received him occasionally as their esteemed guest, and who in turn, with their followers, visited him at Hokianga. Moetara and other advocates of law and order, saw with dismay that many of the English settlers scattered through the country practised a course of action antagonistic to the well-being of themselves, and highly objectionable to the more thoughtful of the native people. It was suspected too that the French had resolved to visit the islands of New Zealand, the probable motive being the planting of their tricolour on the Maoris' native hills. A petition was therefore forwarded to His Majesty the King of England, praying for British protection, which petition elicited a most courteous reply. A British Resident was appointed, the independence of the Maori nation affirmed, and the choice of a national flag recommended. Moetara, we are credibly informed, was requested by his brother Chiefs to acknowledge the honour conferred on the New Zealanders by England's noble King, and to select the national standard, a number of colours of various devices having been placed before the congregated Chiefs. Moetara's dignified speech on the occasion was admired by all, and amidst the plaudits of his happy countrymen and pakeha friends, his choice fell upon a beautiful flag, bearing the appropriate device of a crescent moon, and stars. The New Zealand standard was now hoisted with all the solemn pomp befitting so great an event; and as it gaily fluttered in the breeze, the proud emblem of proclaimed nationality, the roar of cannon from the English and American ships in the harbour mingled with the joyous acclamations of a grateful people. The New Zealand flag being thus publicly recognised, it was speedily adopted in various parts of the Island. One presented by Moetara himself to the writer's family, was displayed a few yards from our cottage, on the occasion of any new arrival in port. A large barque named "The Sir George Murray,"Sir George Murray was late member for Perthshire for many years during the administration of the Tory Government.
which was built at Hokianga, sailed under the Maori banner, as did also "The New Zealander" schooner and and other vessels; and before long it was generally respected. Thus, it will be seen, this eminent Chieftain was made the illustrious instrument of securing for his native country a large amount of political exaltation. Up to this period Moetara, though a trusty loving friend to the English, rendered no homage to England's God. He was unversed in experimental religion, a stranger to the requirements of a just and holy law: nor was he even a member of the visible church. The rites and ceremonies of his fathers—the ablutions and sprinklings, the fastings and prayers, the purifications and expiatory offeringsAre not these rites of the Maoris, corruptions of the most ancient forms of religious Belief given to mankind?
were attended to with methodical punctiliousness; 'and trusting to the efficacy of these means, he pertinaciously clung to the mythology of his race. If our lamented friend felt a disinclination to worship the white man's God, certainly there was no hesitancy in his acceptance of the white man's usages. He indulged in the habit of smoking; he occasionally drank wine or beer. And although the writer never saw him in a state of inebriation, it is affirmed that the amiable, benevolent, high souled Moetara, fell sorely wounded on the great battle field of intemperance, where many a stronger than he had previously fallen, and where rank after rank of the mighty bacchanalian army are being mowed down with unrelenting fury, and ruthlessly buried in one common grave. The fond adherence of Moetara and his people to heathenism will appear to be more remarkable when we take into consideration the fact that the father of the New Zealand Mission, the Rev. S. Marsden, had long before recorded the acceptance of the Gospel by a portion of the Ngapuhi, or Northern Nation. Speaking of the contrast between the heathens and native Christians, the venerable Missionary says:—"On the other side was the pleasant sound of the church going bell; the natives assembling together for divine worship, clean, orderly, and decently dressed, most of them in European clothing; they were carrying the Litany and greater part of the Church Service, written in their own language, in their hands, "with their Hymns. * * * Their conduct and the general appearance of the whole settlement reminded me of a well regulated English country parish. In the chapel the natives behaved with the greatest propriety, and joined in the Church Service. Here might be perceived at one glance, the blessings of the Christian religion, and the miseries of heathenism." Moetara was an especial favorite with many of the leading captains who visited the Islands of New Zealand for the purpose of obtaining flax, seal skins, potatoes, and other produce. Among his personal friends were Captain Kent, of the "Lord Liverpool," Captain Smith, of the "Transmere," and Captain Crowe, of the "Brazil Packet." There were many other respectable traders who claimed his friendship. The officers of one of his Majesty's men-of-war were so pleased with his natural amiability and tractability, that they invited him to accompany them on a cruise round the Islands of New Zealand and elsewhere. It was during this voyage that Moetara became acquainted with the civilized manners of the Anglo-Saxon and received that polish for which he was ever after eminently famed, and which won for him the commendation of every English gentleman to to whom he was known.
The time had now arrived for Moetara to cast aside heathenism, having become persuaded of its utter inability to meet the spiritual wants of his nature. We are not surprised therefore, when we take into consideration his depth of thought, and the accuracy of his reasoning powers, to find him acceding to the proposition of a venerable clergyman for the formation of a Mission station about two miles from Pakanae, our late friend's settlement; nor is it strange to learn that by the instrumentality of the Missionaries, he should be led to renounce the religion of his forefathers, and cordially embrace the religion of the Bible. He was baptised at the station he so cheerfully assisted to form, in the presence of a large concourse of his numerous Maori friends. Not long after this solemn dedication of himself to a higher power than that of Tu, or Uenuku—Maori Gods, he became extremely ill, and notwithstanding the unwavering attention of his friends, both Maori and pakeha, hie health rapidly declined, and ere many months had passed away, the melancholy tidings were conveyed to our sorrowing household that Wiremu Moetara Kingi Motu Tongaporutu had expired in about the fortieth year of his age.
We now come to the signing of the treaty of Waitangi. Two great councils were held by Captain Hobson on the subject of ceding to the British crown the sovereignty of the New Zealand Isles.—One at Waitangi, on the estate of the late lamented James Busby, British Consul, and the other at Mangungu, the Wesleyan Mission Station Hokianga. I was present at the latter place, where some of the Chiefs argued strongly against the proposed cession, stating that it was a wily trap to obtain possession of the Maori lands, and to enslave the people. After a lengthened discussion, during which all the points mooted by the various speakers were explained satisfactorily by Captain Hobson, through his interpreters, the Missionaries, Patuone, and party with a hearty Maori cheer, declared for the Queen. The Treaty was immediately after duly signed by the assembled Chiefs, the sovereignty of the Queen proclaimed, and the British flag hoisted by Captain Hobson, R.N., who selected as the temporary capital of New Zealand, a place in the Bay of Islands called by the Maoris Okiato, and by us Russell; but subsequently a more central position on the Waitemata was chosen, and up to the year 1865, Auckland was the metropolitan city of the Colony.
The early Governors being inundated with Maori questions from all parts of the Island relative to land affairs, disagreements with Settlers, and other matters affecting the peace of the country, deemed it advisable to establish a native office called the Protectorate, the head of which was the late memorable Mr. George Clarke, through whose valuable services many Maori agitations were quelled, and the feeling of confidence increased between the races. Several of his sons rendered valuable services to Government in the Native Department, and one of them, H. T. Clarke, Esquire, now Under Secretary for Maori Affairs, was severely wounded while discharging his official duties in the North. During Heke's war, the local newspapers were most violent against the policy of moral suasion recommended by Mr. Clarke, and adopted by the Governors in the early times. It is, however, now generally acknowledged that the popular voice and the local press were wrong, and Mr. G. Clarke right.
Some spirits were hardly to be restrained from breaking forth, into acts of violence; among these was the famous Hone Heke, a distant relative of the renowned Hongi, who, it will be remembered in loftiness of heart, on his departure from Britain, said:—"There is but one King in England, there shall be but one in New Zealand." Heke who was known to be a man of indomitable courage, and of exalted ideas of his tribal greatness, made it his business to enquire into the political state of matters affecting the native people, under the Governorship of the late Admiral Fitzroy, who was looked upon by the Maoris generally as a kind and tender parent.
Hone Heke's search after information with respect to the relations between his countrymen and the Government, led him, it is stated, to adopt advice proffered to him by European Settlers, which resulted in what is called Heke's war. His mind being made up to adopt a certain plan, a plea was soon found for carrying into practice his cherished intentions. A Maori woman named Kotiro, who was living with a Bay of Islands Settler, cursed a Chieftainess named Te Uru. The curse gave umbrage to Heke, who went to the settler's house, and forcibly took Kotiro to Tautoro, a Maori village. The native woman who had been captured by Heke, waited for an opportunity and made her escape to her reputed husband. Heke became exasperated, and proceeded to the settler's house a second time, forcibly removing therefrom Kotiro, who, as before said, had cursed Te Uru. She escaped, however, a second time from Heke, and to prevent another attempt at seizure, she was sent to her old Maori master named Whai. Heke's indignation was intensified in consequence of Kotiro eluding his grasp, and no longer nursing his wrath, he rushed off to Maiki, and twice cut down the flagstaff. On discovering that it had been re-erected in a block house guarded by soldiers, he cut it down a third time, killing some of the guard: while the main body under Kawiti and Puinuka, sacked the town of Kororareka. This brought to the rescue the naval force of her Majesty's ship "Hazard" then at anchor, whose gallant commander, Captain Robertson, though five times wounded in the fight, killed with his sword the leading Chief, Pumuka, creating thereby a panic in the enemy's ranks. It should be stated that prior to the commencement of hostilities a conference was held by Government with Heke and his adherents, who pledged themselves to desist from all aggression, if the troops were withdrawn. The force having returned from the Bay of Islands, by order of the Governor, Hone Heke considered himself at liberty to attack Patuone and Waka Nene, at Okaihau and other places, on account of the friendliness evinced by them to the Government. On this subject, Hona Tara, one of Waka's men, says:—"We fought with Heke before the Hokianga tribes gathered to help us. We numbered one hundred, but Heke's forces were eight hundred. Heke sent a message to Kekeao saying, that he was concerned on our account because we were so few, and we should be overpowered by his numbers. Heke said to Te Kekeao, 'What is their force?' he replied, 'Their own tribe only, no allies.' Then said Heke to Kekeao, 'Go to these people, Patuone and Waka, and tell them to go back to their homes, as they are few and we are many.' Then Patuone stood up and uttered his saying; this is it:—'Ko te whaiti a Ripia,' meaning, in numbers Ripia's descendants were few but they were valiant in fight.
"A large pig was killed for our people so that they might have a good meal before buckling on their cartridge boxes, and going forth to the fight, Patuone said, 'What a waste of pork! the people will not be strong to fight.' This was said to incite us to bravery. Heke's Pa was at Mawhe; he sent a message to say that if we persisted, he would chase us away. Heke's message was brought to us on the same day that we went forth, and marched near Heke and his people; but they did not fire on us, and when we thought of Patuone's words about the pig, we fired on them, killing one man. They carried off the corpse, and forthwith attacked us. We fought with Heke, and several were killed on our side, and some on his. We had ten skirmishes with Heke, at Okaihau. Patuone fought, because he had ofte