1876 - Davis, C. O. The Life and Times of Patuone - [Pages 51-100]

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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 0 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 and the East, instituted in London, in the Kingdom of Great

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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

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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;

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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."

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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 own countrymen, some of whom, in a spirit of

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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

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we have no means of ascertaining the views held by the old Maori priests, when directing the thoughts of the dying to Te Rangi, 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 specially 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.,

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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

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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 the 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

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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,

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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

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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

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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." 1 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

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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-

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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

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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

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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

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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-

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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

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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,

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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

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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

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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

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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," 2 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 offerings 3 were attended to with methodical punctiliousness; and trusting to the efficacy of these means, he pertinaciously clung to the mythology

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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

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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

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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, his health rapidly

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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

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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

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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

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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 Pumuka, 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 bo stated that prior to the commencement of hostilities a

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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

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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 often raised forces to defend the Europeans. After this some of the tribes joined us. Taonui of the Popoto tribe, with sixty men; Taonui's brother was killed in another fight, and his own son, Aperahama, wounded. Then came Te Otene Pura, of the Urimahoe with two hundred men, from Mangamuka. After this came Mohi Tawhai, and Arama Karaka Pi, from Waima, with two hundred men. Then came Te Hikutu, Rangatira's people, and Te Rarawa, in all eighteen

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hundred men. Then some of Te Ihutai, under Wharepapa, joined us and some joined Heke.

"Our skirmishes with Heke were many before the Queen's soldiers came up. We had three Pas at Whakatere and Ahuahu. Kawiti drove off two detachments of ours on the East side of Te Ahuahu, and then came round on the West side, saying--'I will try my skill with you, Te Peka Titoke' (i.e., a branch of the Titoki tree, alectryon excelsum, denoting great power and determination.) Our Pa was not fired upon when Kawiti came to the attack.

"In the fight, a great Chief on their side named Heke Te Kakahi, was killed, and Heke was wounded in the thigh. Pene Taui, another great Chief, was present with Heke.

"We came out of our Pa and fought with them all day; night coming on, the other side fled. When the English Soldiers arrived at the Bay of Islands, they came up by way of Te Kerikeri river. We escorted them, and when they reached the inland district, they asked for Heke's Pa; they said:--'We will take it first and get our breakfast afterwards,' they fought all day but did not take the Pa. Kawiti's ambuscade was outside the Pa, and several Chiefs of Ngati-

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hine and Ngatitautahi fell into the hands of the soldiers, the rest fled. 4 The soldiers fought at Ohaeawai, but did not take the Pa. Lieutenant Philpott fell here, and two hundred soldiers were killed and wounded. We did not join in the fight, but we went with the troops and carried away the wounded soldiers on the following day.

"After the fighting inland, we went with the troops to Kororareka, then they went on to Waikare, with Mohi Tawhai and Hauraki. 5 A number of our Maoris were killed and wounded, but none of the enemy. The soldiers did not fight, but they burnt the Pa. After this was the fight at Ruapekapeka. Governor Grey came then.

"Patuone and Waka Nene went with the troops to Ruapekapeka. The palisade was broken down by the big iron shot. The breaches were made on Saturday, and on Sunday we entered the Pa, when the inmates were outside the fence. On getting into the Pa the enemy rushed back killing some of us, and we killed some of them. We

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were twenty in number, outside the Pa at dusk, smoking our pipes. Some of the enemy came upon us suddenly, and fired a volley; we took shelter behind the trees and fired in return. Patuone hearing the report of guns, came to our rescue, and the enemy fled. Te Whai was killed at Ruapekapeka, and Te Houmatua, of Ngatitaotahi and Ngatahine. After this, fighting ceased and we went to Kororareka. Patuone came to the Hauraki district, he settled at Waiwharariki, (North Shore, Auckland,) on land given him by the Government for his services." 6

After the fall of Kororareka, and sundry other successful achievements on the part of the insurrectionists, Heke meditated an attack on the citizens of Auckland, and, calculating upon assistance from the Kaipara tribes, some of whom were related to the Ngapuhi in arms against the Government, he sent by special messengers, a bag of bullets, a Maori symbol well understood. The leading Chief Tirarau, however, peremptorily refused to countenance Heke's design, and immediately sent letters to the Government warning them of the intended hostile movement.

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The rumour of Heke's contemplated attack upon Auckland soon spread itself, causing considerable excitement among the Maori population, and alarm among the citizens, the cry being frequently raised -- "The Maoris are coming." A place of refuge was provided by the Government for the inhabitants of the city, namely, the Albert Barracks. As was usual in the days of primitive Maoridom, the death of Chiefs, or the visit of distinguished personages at native settlements was announced by volleys of musketry. Certain events having transpired at Orakei, a settlement near Auckland, which called forth the usual firing of guns, a tremendous tumult of voices occurred in the city, but above them all was heard the old cry--"The Maoris are coming, the Maoris are coming." A general stampede followed; men, women, and children hurried away to the appointed rendezvous; some laden with various habiliments supposed to be required by them during the expected Maori siege, others carried with them fowls, pork, &c., and others the necessary cooking utensils. The motley assemblage, while rushing from street to street with their goods and chattels, asked the native interpreters, myself included, the most

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likely quarter of Maori attack; the refugees probably fearing that ere they gained the soldiers' quarters, the foe would be upon them, with tomahawk, spear and gun. The proposed hostile movement of Heke against the Government at Auckland, was communicated to the late Maori king, Potatau Te Whero-Whero, who at once ordered the following message to be conveyed to Heke and his companions in arms:-- "Noho atu i to kainga. Tenei taku kupu; ko au te hoa pakanga mou, ki te tae mai koe ki Akarana; na te mea ko enei Pakeha kei roto i aku keke." i.e., Remain at your own settlement. This is my word; you must fight me [the Waikatos,] if you come on to Auckland; for these Europeans are under my protection.

The loyalty expressed to the Government by the Kaipara and Waikato tribes gave confidence to all who were acquainted with the Maori character; and the pertinent message forwarded by Potatau, intimidated Heke, who prudently abandoned his project of sacking Auckland.

Although Hone Heke was keenly sensitive in relation to the political position of his people, and though he had the hardihood to try his strength with that of the New Zealand Govern-

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ment, his practice throughout the Northern war was extremely honorable. The atrocities and treacheries of his fathers in Maori warfare, were laid aside. Many a time he could have readily cut off the supplies of our troops, and harassed them in numerous ways, but he preferred fair open fight; and when the Maori priest ordered the body of Lieutenant Philpott to be mutilated, advantage was taken of Heke's absence, which mutilation he loudly condemned. The dead which fell into Heke's hands, he ordered to be carefully interred, and strictly prohibited his warriors from firing on all unarmed Europeans. When killing the guard who protected the flagstaff, he found a European woman in the blockhouse, probably the wife of one of the soldiers, who was conducted by him to a place of safety among her own people. Many other chivalrous acts of Heke were mentioned by the natives, which, not being recorded at the time, have passed into oblivion. 7

The fall of Ruapekapeka and the declining health of Heke disheartened Kawiti and his supporters, who, wearied with the war, finding they

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had much to lose but nothing to gain, expressed a wish to cease hostilities against the Government, and its Maori allies, Patuone and Waka Nene. The Governor received the message approvingly, and at a public meeting, Kawiti, having made due concessions, His Excellency agreed to proclaim peace. Very wisely the proposal of confiscating Maori lands, was abandoned, a policy strongly recommended by the late Mr. Clarke, who apprehended very rightly the serious consequences that would have speedily followed confiscation, he being well acquainted with the old adage:--"Ko te tangata ki mua ko te whenua ki muri," i.e., "First the killing of men, after this the taking of the lands."

Owing to the judicious course of procedure in the North, the bond of union then cemented between the Government and the Ngapuhis, has never been broken, but on the contrary, the spirit of friendliness between the races increased, and openly manifested itself at many great native gatherings in the Bay of Islands district: the tribes evincing their loyalty to the Queen of England and to Her Majesty's representatives here by erecting with unwonted Maori ceremony and honour, our present flagstaff at Maiki, Bay

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of Islands. Kawiti's son, Maihi Te Kuhanga, being the leading man on the eventful occasion, stated that the father had cut down one staff, but the son would erect another, which no native would dishonour ever after. The sacredness with which this pledge has been kept, is alike laudable to Te Kuhanga and the Ngapuhi nation.

The ties that bound Patuone to the Thames district having been severed by the death of his wife Riria, his relatives wished him to return to his tribal possessions at Hokianga; but Sir George Grey invited him to Auckland, and secured for him an estate at the North Shore, of one hundred and ten acres, on which some of Patuone's relatives still live. The wisdom of Sir George Grey in placing near Auckland so distinguished a Ngapuhi Chief as Patuone, and in placing at Mangere the representative Chief of Lower and Upper Waikato, the late Potatau Te Wherowhero, was palpable to all those who had any knowledge of the Maori character; a policy which scoured to Auckland perfect peace and security when undefended by troops, and its inhabitants comparatively few in number.

After the cessation of hostilities in the North, the Maori population rapidly advanced in agri-

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cultural pursuits. Many tribes secured the services of millwrights, possessed themselves also of horses, ploughs, carts, harrows, and other implements of husbandry, and purchased numerous craft of various burthen, which they navigated, supplying the Auckland markets thereby with grain, flax, kauri gum and other commodities. Thousands of pounds were realised by the sale of Maori cargoes in Auckland, and the money spent in merchandise. Whilst the brisk trade continued, mutual confidence manifested itself between the races, a state of things maintained without interruption till the outbreak of the war at Taranaki; an outbreak which unhappily extended its ramifications throughout a great portion of the Northern Island.

Prior to the entrance of the English troops into the Waikato in 1863, Patuone waited upon Sir George Grey, and begged him not to cross the Mangatawhiri stream, that being the recognised boundary between the Government and the Maoris, observing:--"Ki te whiti koe, ka kataina taua e ia i runga nei: engari ma Waikato e whakawhiti mai, katahi taua ka tika," i.e., "If you cross the river [Mangatawhiri,] He who is above will laugh at us both; but if the Waikatos cross

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over to us, we two shall be in the right." The advice tendered by Patuone was disregarded by Government, and the complications which resulted therefrom, still fresh in the memory of the colonists, need not be enumerated here.

There was always a kind word and a smile for Patuone when he met his European friends in the streets of towns or at their houses. The following noteworthy paragraph from the pen of the Rev. N. Turner, in 1853, will no doubt interest the reader:--"At 5 p.m. our brig was tacking in the Gulf of Hauraki, near the spot where in 1840, poor Bumby was drowned. On the other side of the Gulf, beautifully situated, is the residence of Patuone, our deliverer from apparent destruction when fleeing for our lives from Whangaroa, in 1827. I met him in Auckland street on the day of my landing, when his face beamed with pleasure as I saluted him as our Kai-whakaora, i.e., preserver."

From the life of the Rev. J. H. Bumby, published in 1864, I cite the following:--"It was evident to Mr. Bumby that the Christian natives were passing through a trying process, namely, the transition from a barbarous to a civilised state. They had begun to wear European clothing, this

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made them more liable to danger from wet and exposure, and hence every instance of neglect or of natural recurrence to former habits, brought on morbid affections which often resulted in inflammation, consumption, and death. The wife of William Barton, a fine young woman, daughter of Nene, or Thomas Walker, one of the Christian Chiefs of Hokianga, was in a declining state from this very cause. Many died about this time; but they died in the Lord. Mr. Turner introduced our friend to the same Chief Nene, who was a relative of Patuone, his protector when fleeing from Whangaroa; and the meeting gave pleasure on both sides. Mr. Turner spoke of his companion as the 'father' (that is, the superintendent) of the Missionaries. 'Ah,' said Thomas, who was a very shrewd and sensible man and subsequently took a very important part in his country's affairs, 'it is well; is he a father? He is but a boy; but perhaps he has the heart of a father.'"

Referring to Patuone, on the occasion of a visit from Auckland to Hokianga, in 1864, the late Rev. Walter Lawry, in his own graphic style, says--"After sitting twelve hours every day in the district meeting, we were glad of the ap-

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proach of the holy Sabbath; and to me it was peculiarly interesting to witness the fleet of canoes nearing the station on the whole of Saturday. At early dawn on the Lord's day, the native prayer meeting began, which was attended by about one hundred persons, notwithstanding the frost. They sang very badly, but with evident interest and devotion. At ten o'clock, the large chapel was crowded with natives. Mr. Woon read the abridged service; and at the request of the brethren, I preached in English, Mr. Hobbs interpreting. Immediately after the public service ended, the love feast began; nor was any time lost, for the biscuits soon disappeared, and the speaking of the native Christians was very earnest and uninterrupted for about an hour and a half. At my request, Mr. Buller took down several of their speeches; they were as follows,-- Paora Matangi --"My thoughts are little to-day, because I have sinned in those days that are passed against my Heavenly Father, the father of my body, and my relatives who have died in the faith. They were not left to die in their sins, but they departed in the faith of the Gospel; and I desire to follow them by fulfilling the injunction of the Apostle Paul to the Ephesians:

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'Stand therefore, having your loins girt with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench the fiery darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which is the word of God: praying always with all prayer and supplication in the spirit, and waiting thereunto with all perseverance and supplication for all saints.' "

Tipene Toro.--"I did not formerly know that I was a sinner. I worshipped long before I felt a sense of my sins: but then I felt great pain in my heart, and sought mercy of God. I find great comfort from the words of Christ to Peter, 'I have prayed for thee that thy faith fail not.' It is my desire not to trust in my own righteousness, but to the righteousness of Christ."

Edward Marsh, (Patuone.)--"This is my thought: I am from the seat of wickedness. When I heard of the Gospel, I thought to myself I would recline upon it. God made the world, the trees, and the grass, and He has given us His Word; and I will seek to be saved by it. That is all I have to say."

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In 1840, honorable mention is made of Patuone's brother, Waka Nene, in reference to those sublime truths bearing on the happiness of man. This is the record:--"On Tuesday there was a special service at Mangungu, when the station was immensely crowded with natives. After the morning sermon, Mr. Waterhouse baptised ninety natives, and exhorted them through the medium of an interpreter, to seek the baptism of the Holy Ghost and to yield themselves fully to the Lord. In the afternoon a love-feast was held, when, among others, Nene (Thomas Walker) spoke, also William Barton, his son-in-law, and Moses, with great feeling and impressiveness, of their conversion to Christ."

On the departure of Sir George Grey from New Zealand to the Governorship of the Cape, the utmost confidence was reposed in the Government of this country by the Maori population. Valedictory addresses were presented by numerous native tribes on the eve of Sir George Grey's embarkation for Africa. Patuone and John Hobbs were alike desirous of expressing their gratitude for public favours received and acknowledged by the Maori race. I extract here, as specimens, translations of the songs embodied

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in the addresses of the two last mentioned persons. The following is from Patuone:--

John Hobbs's signature is attached to the following:--

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During his travels, which were numerous, throughout the Northern Island, Patuone was often brought into contact with those who felt the deepest interest in the well-being of the native people. The Rev. S. M. Spencer, of Maketu, who has long and faithfully laboured among the Arawa tribes, says of our late friend--"My earliest recollection of Eruera Maihi Patuone dates back to about 1844, when I was applied to by an old Tuhourangi Chief named Kohika, for assistance in the transmission of

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a letter. The subject I did not then know; but I afterwards concluded it was to ask for the gift of a horse, as in the course of about a year afterwards one was received from Patuone, an iron-grey mare--the first animal of the species ever possessed by the tribe; indeed then no native inland of the Lake Country had ever owned one, except Te Heuheu, who was buried in the landslip at Taupo; whose horse by plunging kept himself above the debris and escaped uninjured. At this time, the only name by which I had heard our late friend mentioned was Patuone, as it was probably not till afterwards that he was baptised by Archdeacon Henry Williams, of the Bay of Islands. The only other circumstance in reference to this horse occurring to me is that Hohepa Tamamutu called one of his sons Kohika, probably from some temporary loan of the animal, that so his tribe might put in a claim for a share in the increase.

"It was not long afterwards that Patuone was brought directly to my notice when he and his people had left the Wade, where they had been occupying on sufferance, and were making a temporary sojourn at Matakana, opposite to Sir George Grey's residence at the Kawau. At this