1838 - Polack, J. S. New Zealand [Vol.II] [Capper reprint, 1974] - Chapter II

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CHAPTER II.

Few actions have been accounted more reprehensible than that of introducing muskets, and ammunition among the New Zealanders; but unbiassed strangers resident in the country feel assured that at the present day, when almost every free native possesses at least

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ACCIDENTS

one of these weapons, the people have less to fear from each other than formerly, as the man of weaker physical strength, is now on a level with his more powerful opponent.

That many accidents happen from carelessness in the handling of powder, will not be denied. Several poor sufferers may be seen, who have been disfigured by the subtile composition, through incautiousness in smoking a pipe too near a powder keg, or placing burning embers too near it.

Two young men residing near my residence at Maunga muka, were terribly disfigured, and died shortly after from carelessness in dropping the hot ashes from a pipe, amid some of this combustible composition. My ancient friend Wainea, priest of Araitehuru, "to this conclusion came at last," killing himself quite unintentionally by a similar mishap.

In the Bay of Islands' war in 1837, one of the combatants of Waitangi district, carried a tokina or stocking containing gunpowder against his breast, he discharged his musket so close to the bag as to cause it to explode instantly, and fell a mutilated corpse.

The lords, commons, and bonded, take peculiar delight in discharging muskets, the noise of

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AND OFFENCES.

which is sweet music to their souls, and are in consequence continually hurting themselves, often putting in more powder than the pieces are capable of bearing, that a greater sound may be produced.

Even a fear of danger will scarce deter them. I had at one time a fowling piece by me, that had not been cleaned or discharged for six weeks previously. A silly servant, in my absence, had put an additional charge within it; Kawika an elderly chief saw me take up the piece intending to extract the charges, and have it cleaned, but he entreated hard that I would let him discharge it. In vain I told him how long since it had been loaded; he was obdurate, neither would he allow me to extract a single charge; as he had possession of it, it was in vain to contest the point; he fired, the gun kicked as it is technically termed, and knocked him down. He arose bleeding, "'twas from the nose," and demanded payment for his hurt, and the bad conduct of my piece. I gave him the price, viz. a head of tobacco.

The danger to be apprehended in the introduction of these warlike weapons to a savage nation, is, when they are first partially distributed to certain tribes, which will render the ancient

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CRUELTIES OF THE WARRIORS.

arms of their opponents useless, except in a close fight.

The introduction of four wooden cannon in the battle of Cressy, against the hosts of a spirited enemy, doubtless turned the fate of that day in favour of their possessors. Such was the cause of the destructive, annihilating war expeditions conducted by the warriors E'Ongi, Korokoro, Pamare, Tarria, Porra, Tarra, Ururoa, Kamura, Titore, and a host of renowned chiefs alias insatiate cannibals, who vied with each other in committing the most wanton barbarities, and unprovoked cruelties, as can never again occur. Those chiefs regarded themselves as invincible, by the possession of such superior weapons to those of their antagonists. They sallied forth, and in the course of their excursions, circumnavigated the north island, even passing across to Kai Kohura, on the island of Victoria. They took the patronymic of napui or the riflemen. The unfortunate tribes who were without these instruments of destruction, stood on the defensive, and perceiving their utter extirpation was intended, and likely to follow, invited Europeans to settle among them, and promised in return for ammunition, to dress as much flax as their visitors possibly required.

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CAUSES FOR WARFARE.

Traders were soon found to join them at their settlements, and the result has been to place themselves in a respectable position, by making alliances with their neighbours which are tolerably kept when alarmed by an invasion from distant tribes, who may be seeking for satisfaction for an ancient feud occasioned by some tipuna or grand-father, cooked, masticated and digested in times long past. But "in piping times of peace" family jars are continually taking place; points of honour are obstinately adhered to; now and then a slight fracas does take place, a few slaves are taken, killed and eaten, and then an armistice ensues, which gives employment to some tough venerable pacificators to arrange a treaty of peace not to be broken until the next convenient opportunity, that may occur to either party. These old gentlemen are so selected that the enemy are sure not to molest them, as the tenacity of their composition would defy the abilities of a Ude. Thus much as to the baneful effects of fire arms being felt in New Zealand, the remedy having been found in the very article itself.

In the olden times of aboriginal warfare, the hani or spear was employed; but however useful m the commencement of a contest, it was speedily laid aside, and the respective combatants closed in

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REVERENTIAL DISTANCE IN WAR.

with each other. The Meri no poenamu, and toki pu tangata were alone made use of, the belligerents seizing each other by the hair, and cutting off or splitting open the head of the vanquished. Quarter was unknown; there is no word for it in the language; the declining party had to"sauve qui peut" or peut-etre, stay and be cooked.

The effects of the musket is less to be feared at the present day, as a polite distance is kept by either party. In vain the war dance is performed to invite each other to deeds of arms; it has not the power to move them a step nearer the enemy; and similar to the courage pourtrayed by the dramatist, it oozes through their fingers.

Wars are generally carried on in the forest bush, or vicinity of cliffs and projecting places, where the respective troops are sure of a comfortably sheltered situation.

I was witness to the war that took place in 1837, among the Napuis; the largest portion of whom placed themselves under the chief Titore, at Kororarika; a minor number had congregated under the banners of Pomare, nephew of the relentless chief, killed and eaten at Waikato, some years back. All these people were intermarried, and fathers were arrayed fighting against

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CAUSES FOR WARFARE.

their children, and relatives against each other. At one time perhaps upwards of three thousand men were engaged in the contest. At least twenty thousand rounds of ball cartridges were discharged by the belligerents, their muskets levelled against each other, (at least the motions were made) and in the returns of the killed and wounded of either party, a cypher "0" was the sum total. The fury of the combatants was roused to the greatest pitch; war songs and dances resounded for miles afar, but the distance kept by either party was so respectful, that it would have served as a lesson to a prime minister to deport himself before her Majesty. The ostensible cause of the quarrel arose from a native female cohabiting with an European on board a whale ship, from Port Jackson, who, after the vessel left her anchorage, was supposed to have been put on shore at an island in Paroa Bay, and that a chief equally related to either party, had casually passed that way in his canoe, and had, together with his friends, killed and eaten the girl. The accused party denied the charge, and asserted the girl had gone to Cloudy Bay in the ship, and would return again. No person cared a sou about the wench on either side, but it was a point of honour or jealousy of the chiefs for precedence. The war continued about three

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PRECAUTIONARY TROOPS.

months, carried on in a desultory manner. An armament of thirty war canoes, filled with noisy warriors, paddled in fine weather, (as the natives have no umbrellas like the United States precautionary militia) up to the pa of Pomarre, which was situated on a commanding height, expending their ammunition, dancing the haka of war in their progress back and forwards. One day they returned with the loss of three killed, leaving behind them two heads and a leg belonging to Nana, who had always been a turbulent noisy chief. In June, the Hokianga natives arrived across the island, and were sorely puzzled which party to join, as they were equally related to both parties. I feel assured the largest bribe of hogs and potatoes would have gained over these intrepid and disinterested warriors; but as nothing of the kind could be obtained from either of the antagonists, a peace was patched up, the heads were restored, and Nana would have been presented with his leg, but unfortunately the boisterous savage had undergone decollation also.

In this glorious campaign some hundreds of thousands of leaden balls were discharged by these doughty men of war. Had the native fight of close quarters taken place, many hundreds must have been killed.

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NATIVE CONTESTS.

This is the latest instance that can be adduced of New Zealand warfare in the most civilized district of the country, when they would naturally, from pride, seek to appear valiant in the eyes of the many hundred Europeans who were present; there being at one period thirty ships at anchor within view of both parties.

To call these people brave would be sadly prostituting the word; their obstreperous noise and gesticulations, have nevertheless scared some white people. A New Zealander will never engage in fair combat, or advance to an attack, unless previously certain of becoming a victor. Some of those reckless exploits, which we term fool-hardy, may be committed by the young men, but very rarely. The most pleasing warfare to a native is in predatory excursions, when the stronger can easily prostrate the weaker.

Many wars have been prevented, each party being supposed to be about equal in their physical strength; --peace has been the result, and much as the effects of the original introduction of fire arms is to be deprecated, yet the result of the experiment at the present day has been of essential service in preserving amity among the tribes.

This is illustrated by the Rev. H. Williams,

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DECREASE OF WAR.

the respected chairman of the Church Missionary Society, who, writing on the people of Touranga in October 1831, observes; "Each boy has two or three guns, and men ten. They are an interesting people. I have not known of their going against any other tribes since their possessing the means of attack, but to act on the defensive."

Peace, I should say, is less difficult to be obtained by a retreating foe, under the present system of using fire arms, than heretofore; as the malignant feeling that stimulated the warrior of old, by contending in prowess with his enemy, is past. Fire arms necessitate each party to keep at such laudable distances, that the vindictive implacability of brute force is levelled by the scientific use of the musket, and the former attempts at ferocious superiority is changed to a trial of skill that will naturally cause a decrease of cannibal animosity and war.

The battles of these people have been hitherto a kind of guerilla warfare; --to cut off a party unarmed and butcher them when unable to defend themselves is the ne plus ultra of the native military tactics.

Kohudu, or a treacherous murder, is apparently held in universal detestation; yet these sensitive people, who can start at the word, do

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ANCIENT WAR WEAPONS.

not fail to make use of the means, which is congenial to the native character.

The British government, in trading with the native chiefs for spars or flax, has invariably supplied the people with ammunition, such as fowling pieces, muskets, and powder, and it may be supposed the store ship, " Buffalo," now loading for the government, in New Zealand, has a similar investment. Seven barrelled pieces were introduced by this ship in her former voyage; but they were held in little esteem.

E Tiki or breast ornament.
Ancient war instruments.
Meri Poenamu.

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OFFENSIVE WEAPONS.

The ancient instruments of war are not wholly done away with. The meri is still made use of in fighting at close quarters; and the slaughter, in the ancient wars must have been very great, for, if the first blow took effect, a repetition was quite unnecessary. This deadly instrument, similar to the modern tomahawk, is fastened to the wrist of the warrior by a strap of dog's skin, that it may lie free in the hand, and not be easily wrenched away from the wearer. They are worn within a belt round the waist of the warrior, and are regarded by these people as a military ornament, similar to the sword of the European.

A hani, or spear, with the tongue at the top, (so termed from the shape,) handsomely carved is also a favourite instrument in the hands of the natives, who are seldom without these batons of office on days of ceremonious observances. The carvings on these weapons are pleasing and fanciful. A tuft of the red feathers of the parrot tribe are appended round the weapon. It is of little use in battle, where it is thrown aside for the meri.

These spears are also used to direct the motions of the people paddling in the canoes; and I have observed some connaisseurs in a chorus of the natives, measure time with the hani. Another

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LAW OF RETALIATION.

lance is decorated with feathers, and used as a staff of distinction. The ancient spears are fast disappearing, and the musket has taken their place, either in peace or war. A conch, or shell, is often used, to the lateral end of which, is ingenuously fitted a mouth piece of carved wood; through this orifice, the trumpeters render every thing around hideous by an unmusical din.

From the earliest traditions, these people have been bred in continual fear of each other. Every family has some tale of dreadful suffering to relate, occasioned by the acts of their neighbours. They are continually seeking opportunities for revenge; each tribe being observant of the politics of the surrounding villages.

Children, who care nothing for their parents when living, after their death, watch for years, when they may pounce, in an unguarded moment, on the enemy, who may have injured that parent. This jus sanguinis is never lost sight of.

The opportunity is often seized when the absent warriors of the enemy leave the villages open to their incursions; then they indiscriminately massacre the suckling infant and the bedridden grand-parent --women or children being no exception. They cook and devour the mur-

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CANNIBAL REPASTS.

dered remains on the spot, and carry home to their fellow friends, as much of the food as they are enabled to carry. These acts of horror and obscene brutality admit not of description.

It has often occurred that the conquerors have been pursued and taken before their return to the village they have set out from; in this case, a dear retaliation follows, with vengeance, stimulated by a rancour unknown to the breasts of most Europeans. In the cannibal banquet that follows, some care is taken they do not mistake the bodies of their friends, and gastronomise them in lieu of the enemy; yet a leg, arm, and often the entire decapitated body is eaten by mistake; but in this case, it was remarked to me, by one of these cannibals, "it might be some consolation to be devoured by a tried friend, rather than afford that gratification to an implacable enemy."

Giving quarter, I have said, is not admitted among the rules and regulations of their military service, which induces a circumspection, that enables them to avoid being taken by surprise.

Moetara, a chief on the west coast, conducted a fight, a distance of 150 miles from his village. On arriving at the place of destination, the people, aware of his approach, fled, except a boy of

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NATIVE TACTICS.

ten years of age, who was captured, while employed fishing in his canoe. He was roasted and devoured. After setting fire to every thing within their reach, and destroying the early plantations without another morceau for the trouble they had taken to travel such a distance, the valiant host returned.

No people entertain a quicker sense of injuries. When they imagine there is no danger of punishment, they then will seize the opportunity of committing any act of insolence, robbery, or murder.

In presence of a superior force, they become courteous and affable; but the treachery of their disposition will immediately lay hold of any chance that may be afforded them of being able to overpower by superior numbers.

The father of the present Pomare was killed by the natives of Waiema, in Hokianga. The son, in 1833, left the Bay of Islands with a large force to procure the ossified remains; but previously ascertained, the warriors of the place were absent. The payment for the death of the man had been so ample that Pomare behaved himself decently on the occasion, not even appriating a baby for his own repast. The causes for war are various.

The principal are for adultery, witchcraft,

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ANSWER TO A SUMMONS.

cursing another person or tribe, thieving, an act greatly abhorred and held in general detestation, but universally practised whenever the opportunity offers.

Wars have been undertaken in defence of Europeans and their property.

E'Ongi's excuse for depriving the wandering people of their country, was for their capture of the "Mercury," in 1825.

A schooner, the "Fortitude,"of London, was trading in Hokianga, in 1833, the owners residing in the Bay of Islands. She was attacked by a party of natives from Wirinaki, who committed much damage on board, cutting the running rigging to the belaying pins. They threw the mate over-board, and soundly beat the master and supercargo; also stole much of the trade, and then retreated. A friendly party, in another direction of the river, sent an envoy to the tribe, to know the cause of their bad conduct; some shots were discharged in answer, and a principal chief was killed. War, of course, ensued.

The robbers immediately took up their quarters in the settlement of an industrious European, killed all his goats, pigs, poultry, &c.; erected a pa of the plank they found in great quantity at the station, and defied the friendly

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FIGHT IN THE BAY OF ISLANDS.

tribe. The quarrel did not cease until about two dozen persons were killed on either side, and some few were devoured. The settlement was tapued, as several chiefs had fallen there.

A barbarous fight, occasioned by the disgraceful conduct of the master of a whale-ship of London, lying in the Bay of Islands, occurred in 1830.

It is much to be regretted the government of port Jackson has been unable to award punishment for a number of crimes committed by Europeans against the natives of New Zealand.

In the case referred to, the members of the Church Missionary Society deserve the credit of having put a stop to the excited feelings of the natives, by interfering to stay the carnage that had taken place; parents and children of either sex having fought against each other. The decks of the several whale-ships, then at anchor in the bay, presented the most melancholy spectacle, being covered with the mangled bodies of the natives, who were taken on board to be relieved by the surgeons. Many of the women and children fled also to the ships for protection. The vessels were put into a posture of defence, as the natives of the village began to give way,

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CONSEQUENCES OF A FIGHT.

and it was supposed the victors would follow. The latter, however, fled in turn.

The Reverend Henry Williams, who went to the scene, states that the sight was dreadful, as nearly one hundred people were killed and wounded. He adds, "the vanquished were permitted to come and carry away their dead and wounded chiefs, but the bodies of their dead slaves were left behind. As one of the abandoned bodies was that of a chief, but one of little note, a chief of the village ran out, and with a hatchet cut the body open, and took out a small piece of the liver; this they told me was for the New Zealand God."

"After we had urged all the arguments we could, to bring about a reconciliation, we walked over the ground where the battle had been fought and where the remains of some of the bodies of the slain were lying unconsumed on the fires. The air was extremely offensive, and the sight most disgusting."

"The origin of this present war proceeds from the most infamous conduct of the master of a whaler. The chiefs contended, that as the war did not originate with them, but with an European, the Europeans were answerable for all the consequences, as a nation: they wished to know what satisfaction we would give them for the loss

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CONSULTATION OF THE NATIVES.

of their friends who had been killed--it was their right to demand satisfaction, and it was just that the Europeans should give it: it was not their own quarrel."

"Early this morning, Tohitapu, a chief, called at my window, and said the army was moving from the Island of Moturoa, and he wished me to get up. I arose immediately, and was informed that thirty-six canoes had been counted, passing between the main and the Island. I saw a long string of war-canoes proceeding, in a line, across the Bay. We launched our boats, and went to meet them; and were rejoiced to find that they were directing their course to the point agreed on the preceding evening."

"When we came up with them, we found that they had left their women and children upon the island; and that they were all fighting men, well armed, and ready for action at a moment's notice. I counted more than forty men in one war-canoe. They stopped when we came up with them, and we held a consultation relative to our future operations.

"We were anxious that the two main bodies should not come within gun-shot of each other, for fear of consequences. It was agreed that three chiefs should accompany us, as commissioners, to Rewarewa's camp; and that their

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CHARACTER OF THE NATIVES.

party should take their station on the east side of the harbour, upon a high hill, opposite to Rewarewa's camp--in sight of it, but at such a distance that they could do no injury."

"As soon as these points were settled, the assembly broke up; and the chiefs repaired to their respective tribes, which formed separate parties under their own chiefs, each chief taking the command of his own men. They were naked, having only their belt and cartridge-box. They also loaded their muskets, each tribe firing, by itself, several rounds, and dancing their war dance."

The disposition of the people are mistrustful and suspicious; even in trading, they are fearful of letting an article of barter escape from their hands for examination, and if the subject for sale be a mat, one end of it is often held by its owner, ready to snatch it away on the slightest fear of foul play arising. This conduct, I have noticed, persisted in from habit, even when the owner was surrounded by his numerous friends and had might on his side.

They admire the courage often shown by their European friends, who are regarded as a iwi toa, or courageous tribe.

I have often been patted on the shoulder by some of the elderly unbreached nobility, for

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POWERS OF A CHIEF.

showing a smiling face, when they have attempted to frighten me with the gesticulations made use of to scare an enemy: but to white people who have resided any length of time among these bravoes, it will only excite risibility.

Club law, or the law of might constituting right, is the enactment made use of in this community. Subordination is but little regarded, and as a payment is always demanded in some shape or other, the weaker must suffer for the transgressions of his stronger neighbour.

The power of the principal chief is absolute over his tribe. His authority is respected as being derived from a remote genealogy, which commands much deference from all classes of inhabitants.

The original order of these native patricians, has been erected by certain men, whose superiority in prudence, courage, or sagacity, over their fellow contemporaries has been tacitly acknowledged.

The chief is often appealed to in private quarrels.

Every master has the power of depriving his slaves of existence, even his wife and children; but for either of the latter, he is open to be punished by a similar infliction from the friends

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POLITY OF THE PEOPLE.

of either of the deceased, as a child belongs equally to his distant relatives as to the putative father.

In the private assemblages of the people, they are clamorous and quarrelsome. Thus, in a canoe departing from a village, on any excursion for peace or war, the noise and clatter from either party, those that remain, or the friends on the eve of leaving, is deafening.

Public and private contentions are very frequent, and the chance of a good meal, among the southern natives, to this hour, induces them to fight whenever they have a decent excuse, and when that is not to be found, there is very little difficulty in forming one.

The war song and dance has been described: these performances raise the passions to such a degree, that the actors appear like a body of frantic bedlamites, which, to a stranger, gives them a demoniacal appearance that chills him with horror.

These actions, in addition to that excess of cruelty, eating of an enemy before life is extinct, and casting them alive in the ovens, would lead every thinking person to believe that they must be destitute of those softer feelings, that renders life not only endurable, but often delightful; but the contrary is the case, for the lamentations

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JUS SANGUINIS.

they make on departing from, or meeting their friends and relations, I have had occasion frequently to mention.

I have often been in assemblies comprising many hundreds of all classes, and I doubt if a single person of either sex or age, could be found, whose face and body was not excoriated with scars inflicted voluntarily, on the occasion of the meeting, as testimonies of their indelible love and affectionate friendship; though much of this is hypocrisy.

Payment or satisfaction, called utu by the natives is demanded for every thing; if a man should hurt his foot, in attempting to knock another down, the fellow demands utu, as a a right for the injury he has given himself.

A chief named Werowero residing at the Maihia, quarrelled with a neighbouring chief; the latter made use of the native anathema, signifying that he would cut off his antagonist's head, and sell it to the Europeans.

For this opprobrious curse in the ideas of a native, Werowero determined to have full utu. Some time past on, when apparently the two chiefs became steadfast friends; but an opportunity occurring, the treacherous Werowero caught his quondam enemy--slew him--and off with his head, which he privately conveyed

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REVENGE OF A CHIEF.

to the house of Mr. Ralph, then in the employ of Messrs. Montefiore of Sydney, as flax collector, who resided in the district.

The decollated head he hung suspended within the kitchen chimney, over the try pot which served to cook the provisions of Mr. Ralph. In this elevated position it hung several days, the European of course not being aware of it, or that the fatty matter oozed from the head, and mingled with his own provisions daily. On Mr. R. being informed of the fact, he taxed the chief with the infamy of his conduct, who stamped and raved in turn, adding that the deceased had devoted his head to a similar fate.

So tenacious are these people of demanding an "eye for an eye, and tooth for tooth" that it is incomprehensible to a native, why the government of England did not revenge the calamity of the "Boyd," and the enormities committed against other vessels.

Utu is demanded by the silly customs of the people for an excess of joy, or sorrow. If a man receives a wound by accident committed by himself or by any other person on himself, he is stripped, that is, robbed by his friends, for the supposed fault; if another falls in battle his dear friends instantly rush to his plantations,

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LEX TERRAE.

and rob his wives and children of the provisions, leaving them destitute.

If a canoe overturns in the water near a village, the inhabitants instantly swim off and take away the canoe, paddles, and whatever booty can be saved from the elements, and the hapless owners may account themselves lucky, if they escape a drubbing. If a marriage takes place, the happy pair are stripped and well beaten, and many chiefs are not allowed to enjoy the honours of paternity without a like payment.

One of my servants one Saturday, threw outside the door of an outhouse, a hoe for the use of a native gardener, who was in my employ; a chief was passing accidentally at the time, and the implement struck his leg, but scarce hurt him. He raised a great outcry, and having the jus civile on his side, pronounced that I merited being robbed (for a circumstance I knew nothing of.)

The next day Sunday, the chief sent a slave to me to enquire if it would be equally convenient, if he stripped me with his party of natives on the following Monday, as he did not wish to break the Sabbath of the missionaries.

I paid a visit to this conscientious neophyte, and after some conversation, carried on in ban-

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NATIVE LAWS AND HABITS.

ter and earnest, the hoe that caused the accident and a blanket was graciously accepted for utu.

At another time my pigs would be taken in the act of eating thistles in cemeteries, the animals had to suffer for their unconscious negligence, by yielding up their lives and bodies.

Many a poor cat have I thus lost, through these informers, pretending to have found puss in a tapued place, whereas the only fault of grimalkin consisted in having a handsome outside, which answered for dress mats, and was in good condition inside, which equally answered for the oven.

If a man loses his wife by death, he is also stripped; this may be more bearable, as each article, whenever they attract the mourners' gaze, serve only to remind him of his dire calamity, or should his feelings flow in a contrary channel, the future prospects of unalloyed comfort, will allow him to stand a little loss.

In seeking for satisfaction these people are careless on whom the sacrifice shall fall, or who be made the scape goat, if blood is required, the innocent or guilty are equally liable to be punished with death, ignorantia non excusat legem.

A party of the Napui in 1832 left the Bay of

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LEX TALIONIS.

Islands in search of utu for the blood spilt of their relatives, who were connected with the fight on the Kororarika, above related.

On their arrival at the river Thames, they massacred great numbers, and devoured the bodies on the field of battle. From thence they passed over to Tuhua or Mayor island, in the bay of Plenty, twenty miles north of Touranga. With the people of this island the Napui had always been on good terms, and were at the period in ally with them. The invaders, however, were not particular, and they slew all the males that could be found, and reserved the women and infants for slaves.

However, during the darkness of night, some of the women found means to make their escape and passed over to Touranga.

The Napui then sailed on to Motiti or Flat Island, where they killed and devoured some more people, but while they were still revelling, the Touranga tribes arrived in great numbers, fell upon the Napui, slew them all, save one slave and in turn feasted on the dead bodies.

The news of the destruction of the Napui party, spread quickly, and revenge was to be taken out of the Natiawa or Touranga tribe. Battles followed battles, but neither party gained

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SACRED EIGHTS.

a step, and within the last eighteen months, a peace has been patched up.

The people are so fond of this bush skirmishing, that to the south west of Eainomawe, when chiefs are killed, the surviving relatives have a tawa tapu or sacred fight, which is performed by discharging a number of rounds of ball cartridges in the air, within view of the enemies of the defunct, and after the portion given are discharged, the relatives are free from tapu.

During a contest no orderly tactics are made use of. After the muskets are discharged, without any particular aim, they are thrown aside and picked up by the women and slaves. The chiefs are seldom taken alive, being surrounded by a staff of relations and friends. The battle field has the appearance of an indiscriminate scrambling; the priests are also much sheltered, and the slaves who have married in the tribe that owns them, sometimes join in the melee, and very often, when gifted with superior valour and prudence, rise above their condition, and often become chiefs over their former masters. Many prisoners in battle are preserved for ransom, such as canoes and slaves. Exchanges also take place.

The least foreseen causes of wars, has broken

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NEW SECTARIANS.

out within the last three years, nothing less than a schismatic difference between the natives in their religious opinions, between those who have placed themselves under the banners of the Wesleyan Missionaries, and some new idolators, who term themselves disciples of Papahurihia. The sabbath is fixed by these modern luminaries on the seventh day or Saturday. This novel credenda consists in a God of fire or Wero being president, and he has sent forth a prophet to work miracles, teach the people that the missionaries are cheats, and other similar silly tales.

This fiction, it is said, was invented by the master of a whale ship, which if true, he must have been contemptibly wicked, to attempt to delude these people from the knowledge of a true God. That the prophet is a New Zealander there can be no mistake, as his affections are said to be equally affected towards discussing food, as polemics.

A war broke forth in Hokianga on this subject in 1837. A native catechist of the Westleyan Mission went forth to preach among the natives, who were averse to hearing the doctrines of the Mission. The young preacher was desired not to advance, but to leave the settlement. This advice he disregarded, and in stepping forward,

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ABORIGINAL CRUSADE.

he was shot through the body. The many natives who were inclined to the views of the Mission, took the matter up, and some fighting was the consequence, in which the idolaters suffered the most. The usefulness of the Mission was now proved, for what no commercial person could have done, the Westleyan brethren were enabled to do, and the natives who had embraced their views, agreed to a cessation of hostilities, on condition the opposite party, who had began the affray would be satisfied, and sin no more. The treaty was signed, sealed, and delivered by the powerful aids of pots of stirabout or kororidori composed of boiled flour and sugar, which delectable mess is highly relished by friend and foe, among these fitful lords of the country. Papahurihia is certainly on the decline, and the less notice there is taken of it, the earlier it will be forgotten.

The Fortifications of the natives are called E'Pa and are built in a very primitive manner.

The spots most calculated for these defenses, are by the side of rivers, creeks, and on islands, some few miles from the main, or on the tops of such hills, where the ascent is both difficult and dangerous to an invader. These scarped hill tops, may be seen in every district throughout the country. The pa is formed of two fen-

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FORTIFICATIONS.

ces, each of similar make. These defenses are formed of large posts, sometimes thirty feet in length, thrust five feet in the ground, at a distance of fourteen feet apart, the spaces between them being filled up with lesser poles and stakes, with three longer rails placed horizontally at separate distances, and bound with a liand called torotoro, which is very tough and serviceable. On the posts are often carved several ridiculous figures for armament.

These palisades are proof against a superior native force, if the defenders possess any stamina within themselves, and can only be destroyed by hatchets, during which, the inhabitants can keep up a sweeping fire, the vicinity of which, is wholly repugnant to the tastes of the New Zealanders.

The pas are seldom taken by assault, they are generally subdued by treachery or cowardice on the part of the defensive. The entrances in time of war, are by stepping stones or blocks of wood, through a small opening, that can scarce admit a large made man; between the two fences, a fosse about four feet deep is cut, which shelters the besieged while discharging their firearms at the invaders.

Within these pas the houses are promiscuous-

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FORTIFIED PLACES.

ly huddled together; large and small, pig sties, palaces, and platforms for preserving their provisions and not for defence.

During the armistices between the belligerents, either party enter freely their respective encampments, lament with hypocritical tears the cause of the war, feast together, and then commence fighting again with redoubled animosity. Some pas have been walled with turf and the strong argil that abounds in the country; these mural defenses are impervious to musket balls. In various parts of the coast, pas are observable on the summit of high hills, which would enable a very few persons to defend themselves against even a disciplined European force. Such as at the Apatai, a mountain on the east coast, in lat. 38 deg. and at Taranaki, a district on the south west, in lat. 39 deg. 40', in the latter a conical mount rises from a small plain, on the summit of a less elevated hill. The pa on the rising mount above is only accessible by a long spar, with notches cut in it, and can only be ascended (and that with difficulty) by one person at a time. The hill around has been scarped, so that by the spar or pole only can the ascent be made; the former occupants were cut off, by their northern neighbours treacherously,

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PRESERVED HEADS.

an action of such common occurrence, as does not admit of nine days' wonder in New Zealand.

A few of those native munitions are so situated that it would be impossible to get cannon to bear upon them--famine alone could reduce them.

The trophies of a battle in New Zealand are the heads of the principal chiefs, which form the oriflamme of either party, and are preserved as the principal spoils of the war, similar to the tattered rags, that ornament the cathedrals of polished nations, independent of the original motives of the war, whether undertaken for the suppression or advancement of liberty.

The heads undergo a desiccating process. After the brain, eyes and tongue are extracted, the decollated part of the neck is closed like a purse, with an opening just sufficiently wide to admit the hand of the operator; it is then steamed similar to the provisions in a native oven, the fat that exudes, being wiped away; it is then hung up, exposed to the air and a wood fire, whose pyroligneous acid, tends to preserve it for many years.

The heads are of infinitely greater service to the cause of humanity in a preserved state, than when attached to the living body; as a victor

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FEELINGS TOWARDS THE DEAD.

whenever he wishes to make peace with the conquered, carries the heads of the conquered with him, and as a ratification of peace leaves them in the possession of the friends of the deceased.

Vast numbers of these mortal remains have been exposed to the gaze of travellers.

Many families keep these restored heads in boxes, and often give them an airing in fine weather to preserve them from damp; they are held in much veneration, and their appearance calls forth praises and songs, expressing admiration of the courage or affections possessed by the deceased, which are to gladden them no more.

If the conqueror despises his enemy and will not consent to a cessation of hostilities, he either keeps or disposes of the heads, or should he happen to be a gourmand, he places them on a stick, thrust into the ground, and roasts them by the fire; to bury them would be accounted a sad hiatus in domestic economy, an action, I have already observed, repudiated by these people.

These heads are not always returned to the nearest relatives, but often to the injured party on whose account the war was undertaken. The bodies are cut up into mince meat, or very like to it, that the victorious horde may be gratified

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PRIDE OF THE CHIEFS.

with a taste, the priests first making sure of their tithes; small pieces similar in size to les petits gateaux among us, are kept for absent friends, and on the receipt of these "baked meats," songs of rejoicing are chanted for the victory over the enemy. Should these "forget me nots," turn putrid, and not meet to be eat, a substitute is soon found, in some living slave, out of whom pickings are furnished to all the villagers.

The native chief is the proudest being that is to be found among us powerless worms. His person is accounted divine, by his tribe. His hair when cut is carefully gathered, and placed in a wai tapu. His head at certain times is accounted so sacred, that he is often unable to walk below in a ship's cabin, fearful of a less sanctified soul walking over this deified part.

A circumstance that occurred in the store of an European in the Bay of Islands, would be too trivial to mention did it not serve to prove the superstitious folly, and concealed villainy, of many of the chiefs and their followers.

The proprietor of the store was disposing of a few iron try-pots, in barter for hogs and potatoes, to some natives. In jest he held one of the pots over the head of a chief, named Ko-witi of the Koua Koua river; the distance of

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CONCEALED VILLANY.

the pot from his precious head was perhaps two feet, certainly not nearer; the trader observing to me, as I was standing by, it would make a good helmet for the old man. The pot was put down, and no more thought about it.

Some time after the Englishman left the Bay of Islands for Sydney, and the business of the settlement devolved on his partner. On a Sunday, within a month after the occurrence took place, a fight or towa was made on the settlement, for satisfaction in placing an empty iron pot over the old chief's head, which was regarded as typical of boiling his head within the pot, or that his head would fit the pot, and not the pot his head. The ruffian crew who came to rob the settlement of whatever they could lay their hands on, were the veriest cowards I had ever seen. I placed myself against the door of one of the stores in which I had some tons of goods recently received from Sydney, and though each of these depredators had sufficient physical strength to demolish two persons of my insufficient calibre, yet having no desire to be deprived of my property, I kept the rogues at bay from this point, and they at length disappeared, after robbing some of the servants of their beds, clothing, etc. I felt so much annoyed at the time, as to wish the old man's head in any other place

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DEIFICATION OF CHIEFS.

than the position it then stood in for working mischief.

The chiefs are regarded as gods by their tribes, and are supposed to reign in heaven on their quitting this existence. In periods previous to battle they are appealed to as being supposed to have the same feelings of affection for their tribe as when on earth. They regard their supplications answered, if any particular bird should trill at the time, which generally happens, as the kouwau or prayer is made in the vicinity of a bush, where these songsters take up their residence, and the wily priest imitating the bird, soon procures a response.

The chiefs suppose their left eye after death ascends to heaven and becomes a star. They are fearful of being killed in war, as it is supposed, in that case, their titular divinityship forsakes them, and that they become serviceable only to add to the effulgence of the star of their conqueror.

The apotheosis of a chief takes place immediately on his decease; the feeling of pride which elates him on his supposed divine exaltation, and that of the exhumation of his bones in after years, when his prowess and deeds of valour will be sang by hundreds of his affectionate followers, cause him rather to welcome death than shun it.

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RELIGION THE BEST CONSOLATION.

To the civilised man, death is less fearful from the hopes of a future state, but repugnant as it may be to those persons less confident in religious faith, how many feelings possessed by the generality of mankind cause them, similar to the uneducated savage to court its silent state, love triumphs over its fears; how many prefer its repose rather than exist in shame and reproach; glory aspires to it, even in the cannon's mouth; it is often the sole consolation for blighted affection--a coward is always anticipating it, but our gratitude and duty to a bounteous Creator, should enable us to support ourselves from its fears by religious hope.

A chief after his decease, is seated in state on a kind of trestle or in a canoe. Every thing in the vicinity is strictly tapued; the body is decorated with handsome mats, reaching under the chin, that have been sent expressly by neighbouring relations. The head is richly decorated with feathers, the hair turned up, crammed into a bunch, and tied with a par re or native ribband, the whole well soaked in train oil. A garland of native flowers encircle the head in the form of a coronet. Sometimes the face is covered, but it is generally left exposed. It retains for some days its natural colour, and shines with native rouge and oil. The posture is generally that of sitting.

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BODIES LYING IN STATE.

If the deceased has been a principal chief, sometimes the sculls and bones of his ancestors are honourably placed in a canoe or platform raised from the ground, and placed near to the defunct, and the ossified remains of his enemies taken in battle, at the feet.

I witnessed among many others the tupapaku or corpse of a principal warrior to the southward. Around the body lay his weapons of defence, which were to be buried with him. Along side lay the body of an interesting girl, wife to the chief, who had hung herself the day previous, from grief, which I was informed she was unable to control. Her body was similarly decorated to that of the late chief, except the red pigment was omitted. Some slaves, male and female, had been put to death to attend their superiors at the reinga; they were immediately afterwards buried. The several surviving wives of the deceased, together with a multitude of relations, friends, and children, were grouped around, bleeding at every pore from large gashes cut in their flesh, evidently feeling their loss most keenly, bursting forth in moans and sobs of bitter grief. These simple people regard the Europeans as very hard-hearted, as they imagine the only method of testifying love and affection is by drenching themselves in their blood. The

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CHIEFTAINSHIP.

head wives are silly enough to immolate themselves; hut it is to be hoped these sacrifices will be abandoned as early as civilisation introduces "weeds," or any other respectable method of advertising for a husband, signifying "this tenement to let, including the goodwill," etc.

The honours of chieftainship is not confined to the natives only, as some Englishmen, Sandwich Islanders, and Marquesans, possess this dignity, including the adjuncts of polygamy and slaves. I saw a Bengallee, who also partook of these honours and uxorious pluralities. This latter personage in complexion resembled ebony in a healthy state, with the proportions and shape of a similarly tinged stick of sealing wax. He was named by the natives Mungu Mungu, or jet black.

The name of chief is Rangatira, the heir apparent is distinguished as Kai Rangatira. They are equally employed as the slaves, and the carving, or wakiro, on house fronts, canoes, carved boxes, etc., are principally executed by them. The boxes they form for containing feathers and other ornaments, are distinguished by spirited tasty designs, that surprize the civilised visitor to perceive the people so far advanced in this art as to produce performances that would

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ANSWER TO "WHAT'S IN A NAME?"

do credit to a European artist, and yet so far backward in polity and individual comfort.

Chiefs who have become renowned, are made to feel the penalty inseparable to greatness, by receiving many presents, but are obliged to disburse a larger proportion in return.

On my return from an excursion I made southward, a young chief, named Titore, was sent in the same vessel from Poverty Bay to the Bay of Islands, accompanied by a large posse of chief attendants. The child was about six years of age, and had been named after the celebrated commander in the latter place. The visit was made expressly to procure for the friends of the child as many presents as he might be able to obtain. The youngster on arrival was treated with much kindness, and it proved a successful speculation, as he received a quantity of presents from his more adult namesake, in the shape of muskets, powder, clothes, trinkets, etc., and when the attendant chiefs, who were not forgotten, had exhausted the hospitality of their friends, they returned to their settlement with their booty.

The chiefs work at the plantations with as much diligence as the slaves; the principal warrior is not exempted from the labours of agri-

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HABITS OF THE PEOPLE.

culture. The fishing net is also worked by them in common with the other classes, and the village meals are partaken of by all persons without distinction in the provisions to persons.

A chief lady confers rank on her husband by marriage; but she is supposed to descend from her dignity in bestowing her affections on a commoner, and she looses cast fully as much as if her propensities fixed on her servant, or an antipodal lady admiring her butler.

The chiefs invariably calumniate each other, sickening with envy and rancour on any praise being awarded to their equals. To place the slightest reliance on the observations they make against each other would be idle; for, with the exception of the speaker and his company, they stigmatize each of their acquaintance, as the most wicked and profligate rascals under heaven, without a particle of common decency, faith, courage, or honour, to apologize for their general bad conduct. These malevolent expressions have often been made in my hearing, when, perhaps the persons inveighed against has been seen making his way near to where we stood. On the latter coming up to us the usual pressing noses would take place, and kindly glances pass between them, as if their earthly happiness was centred in the affections and good will of each

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HABITS OF SLANDER.

other. After the usual salutation took place, the resident chief would say in an appealing tone to me: "Ha! we have just been talking of you," accompanied with a sly wink to regulate my answer. A responsive nod in the affirmative was generally expected from me. I was aware that the late comer would throw equally as much blame on his neighbour when absent, and exculpate himself.

These vicious slanders have often been the primary cause of the present disturbed state of the social feelings of the people, and of much bloodshed.

The inclinations of the chiefs are very mean, when they have an opportunity of indulging in that gross weakness.

On various parts of the coast, they will incessantly devour an enormous quantity of food at the tables of the Europeans, who belong to their settlement, without supplying a single article in barter, and often take upon themselves the office of selling the provisions of the strangers inland to the resident white men, who, if simple enough to permit it at the commencement of their residence, will find it difficult to alter the system when once persisted in. In these cases the demand is doubled for the articles to be bartered, that the chief may have an opportunity to make

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NATIVE CUNNING.

presents to the native strangers, at the expence of the European. Many of the latter are continually annoyed at the repeated encroachments of these men; but it solely requires determination, in the first instance, not to be imposed upon, and they raise their own importance. The Europeans, who allow a native to have his own way, is called a pakeha kuwarre, or a white simpleton.