CHAPTER XXI. THE CHIEF TE WAHAROA.
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CHAPTER XXI.
THE CHIEF TE WAHAROA.
AMONG other New Zealand celebrities appertaining to the period immediately preceding the arrival of the European colonists, the famous war chief of Ngatihaua, Te Waharoa, stands prominently forward, not only as a leader of his own particular tribe, but as the most famous fighting chief of the great Waikato confederacy, second only in renown to the crafty and treacherous Te Rauparaha. If the deeds of these two typical savages be clearly examined, it will be seen that Te Waharoa was in fact much the greater man of the two, inasmuch as he had to deal with the numerous warlike and well-armed sons of Marutuahu, while on the other hand the fame of Rauparaha rests solely on his great fight with Waikato near the Waitara, where Te Hiakai and Mama fell, for it cannot be said that his victories over the unarmed Rangitane and Muaupoko of Manawatu, or Ngaitahu of the Middle Island, were creditable to his fame as a warrior, even though they had not been disgraced as they were by cold-blooded treachery.
Taiporutu, Te Waharoa's father, was the leading chief of Ngatihaua, who, shortly before the birth of his son, was killed while attacking a pa of the Ngatitama at Tongaporutu, and his body was crucified over the entrance to the pa. This circumstance gave his son the name of Te Waharoa (the gateway). In the days of Taiporutu, Ngatihaua was by no means an influential tribe, not mustering more than 400 warriors, and from their position were especially open to the attacks of the powerful clans of Te Arawa, Ngatiraukawa, and Ngatihaua. During the raid of the first-mentioned tribe upon Mangakawa, Te Waharoa, then a mere child, was captured and carried off as a slave to Rotorua, and many of his tribe killed. He remained in this state of servitude until he
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reached man's estate, when his captors, from some unexplained reason, allowed him to return to his tribe, little dreaming that they were liberating a foe who in a short period would bring the great Arawa people to the verge of destruction. That Te Waharoa was a man of singular address and daring may be inferred from the fact that, notwithstanding the stigma of slavery, which in itself would have been fatal to the future influence of most chiefs, he had, within three years after his liberation, attained the highest position in his tribe.
For some time Te Waharoa, encompassed by powerful foes, who each numbered upwards of a thousand fighting men, could hardly hold his own; but by his great personal courage and skilful diplomacy, he eventually laid the foundation of his future power, so that all he lacked in numbers was made up in skill and daring, until even Te Wherowhero held out the olive-branch and formed an alliance offensive and defensive with him. At this period of Maori history the dread of Ngapuhi had caused many tribes who otherwise would have been at deadly enmity to muster together for mutual protection, as was the case with Ngatimaru and Ngatihaua, who were living side by side on the Waikato River jealous of each other, but who combined to drive the powerful tribes of Ngatiraukawa, under Whatanui and Te Ahukaramu, away from Maungatautari, and re-establish the former tribes of Ngatikoroki and Ngatikauwhata, the former owners of the country, on whom they could rely. Waikato and Ngatimaniapoto were only too grateful for the assistance Te Waharoa lent them when Te Rauparaha was bounced out of his ancestral lands at Kawhia and Ngatimaua and driven out of Mokau, an operation of considerable advantage to them, inasmuch as they gained a valuable strip of sea coast, and were enable to trade direct with the pakeha. But all these manoeuvres on the part of Te Waharoa were but the means to an end he had long had in view, viz., the expulsion of Ngatimaru from Waikato territory, a design he knew would tax the united strength of the confederacy, for the warlike tribe of Ngatimaru were the descendants of Marutuahu, whose father, Hotunui,
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landed at Kawhia from Hawaike, having been one of the crew of the canoe Tainui. While living at Kawhia Hotunui bad been unjustly accused of robbing the kumera pits of his fellow-emigrants, and in a fit of rage abandoned his wife and friends, crossed the island, and joined the Hauraki people. Shortly after his departure his son was born, and, in memory of his father's flight, was named Marutuahu. The boy lived at Kawhia until he had reached manhood, when, becoming curious as to the fate of his father, he questioned his mother, and was told to inquire amongst the Hauraki tribes. This he did, and found Hotunui living as a chief among the people of that place. Marutuahu was received with great rejoicing, and as a mark of respect ten dogs were killed (in place of the fatted calf) and eaten at the feast given in his honour, and he was finally adopted as a member of the tribe. He afterwards married a daughter of the great chief Te Whatu, by whom he had two sons, Tamatera and Tamatepo, from whom are descended the tribes of Ngatitamatera and Ngatiwhanaunga, who with Ngatipaoa now form the Ngatimaru tribe.
Ever since the days of Hotunui these people have occupied the country lying between Cape Colville and Katikati, extending inland to the Te Aroha mountains, and have held it against all comers until Ngapuhi obtained fire-arms, when they suffered terrible reverses, and had to retire inland for a season to recruit, and, worse still, live peaceably. But on the defeat of Pomare, in which affair they took an active part, and the prestige of Ngapuhi was irretrievably gone, Ngatimaru again showed the cloven foot, first by seizing on the land of Ngatiraukawa and then extending themselves into the Horotiu country of Waikato, covering the land with strong pas, and commencing an organised system of plunder and ill-treatment with the view of provoking retaliation or war, by means of which they hoped to obtain permanent possession of this fertile country. Ngatiawa were the chief sufferers, and it was at this crisis in his tribe's history that Te Waharoa showed his ability to lead them. In 1824 the war commenced in real earnest, with all its attendant horrors
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of surprises, murders, and general desolation of the country. Ngatimaru defeated Te Waharoa at Haowhenua with the loss of 30 men, and were in return beaten at Kaweitiki. In revenge for this defeat Ngatimaru took a pa of Waikato, on the site of the present town of Cambridge, killing and eating some thirty-more of their foes.
All this was but a forecast of what was to come; Te Waharoa, not wishing to risk the chances of a great battle just then, preferred to keep his foes in such a state of worry as eventually to drive them away. The main body of the Ngatimaru lived in the neighbourhood of Haowhenua; another branch of the tribe, 200 strong, under Takurua, lived at Kaipaka, where they had maintained themselves against all Waikato; but during the year 1825 Te Waharoa persuaded them to make peace with him, by virtue of which both tribes were to live for the future side by side in blissful security. This state of things was maintained fairly enough on both sides until 1827, when, the time being favourable, Ngatihaua, at the instigation of Te Waharoa, rose suddenly and attacked the unsuspecting Ngatimaru. Taken completely by surprise, Takarua and all his men were killed, and the women and children became slaves to their treacherous foes. The remainder of the tribe were furious at this "kohuru" (murder), not so much on account of the loss sustained as for the manner in which it had been accomplished, treachery being specially abhorrent to the genuine Maori. The effect was the war blazed out more fiercely than ever, and Ngatimaru, stimulated by their wrongs to greater exertions, had by the end of the two following years obtained satisfactory utu and fully squared the death account. This perpetual state of warfare had, however, the worst possible effect on the combatants, as cultivation of the soil under such circumstances was almost an impossibility, and the two tribes, with their women and children (who suffered most), felt it advisable to bring matters to an end by a final engagement, which should decide the question as to whom the rich lands of Maungatautari and Horotiu should belong, and at once put an end to the harassing
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warfare which had existed for many years; consequently during the early part of 1830 Ngatimaru prepared for the struggle by calling in all their struggling detachments and mustering them in full force at Haowhenua. Taraia Ngakuti, that renowned but erratic warrior, was at the time absent in the South with two hundred picked men on a cannibal expedition of his own, and Te Hira, with several hundred more, was at Ohinemuri cultivating his own land, and did not take part in the final battle. Waikato were equally active; Ngatirangi were summoned from Tauranga, who, with Ngatimaniapoto and Waikato, mustered 900 fighting men.
When the news of this gathering reached Ngatimaru they very wisely did not wait to be attacked in their pa, but behaved as became a rangatira tribe by marching out to meet their enemies, taking post on the hill known as Taumatawiwi. Here they fired a volley as a defiance, which Waharoa as readily accepted, and the great Waikato taua advanced in battle order, Ngatihaua taking the left, Ngatirangi the centre, and the Waikato allies the right--the whole under the command of Te Waharoa. The battle commenced by an engagement of skirmishers, as in European warfare, during which Waharoa's party suffered so heavy a loss as to necessitate the main body being brought up to their support, consequently both lines soon came to close quarters; but Ngatimaru, having the advantage of position, used it to such effect as to kill three times the number of their own losses, the principal casualties falling on the Ngatihaua, who really bore the brunt of the battle - some of their hapus being completely exterminated; and nothing but the bravery of their chiefs, Te Waharoa and Pohipohi, could have sustained them under the heavy fire they were exposed to, and Ngatimaru would unquestionably have won the day had not their ammunition failed them. As it was, they fell back in good order, literally disputing every inch of ground, to Haowhenua, where, obtaining a fresh supply, they again sallied out and drove Waikato back some distance. By sunset the fight was over, without any apparent decisive results on either side. Ngatimaru
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had killed the first and last man in action, and in the final struggle had driven back their foes in confusion, while, on the other hand, the confederates occupied the field of battle and had the prestige arising from possession; at the same time their losses had been unusually severe compared with their opponents, so much so that the survivors were so seriously depressed that Waharoa, fearing Ngatimaru might resume the offensive, ordered all his dead to be burnt, in order to prevent them falling into the hands of the enemy. Te Waharoa himself was badly wounded, but his spirit was as unconquered as ever, and to him alone may be attributed the issue of this really undecisive action. Te Waharoa's first move was to assume the airs of a victor, requesting a "korero." Ngatimaru consented, and sent their two chiefs, Taharoku and Tupua, to meet Waharoa, whose first words were, "You must leave my country and return to Hauraki." Taharoku's reply showed him to be equally shrewd, as he neither consented nor refused, but simply said, "How am I to get away?" In other words, how was he to leave, encumbered with women and children and with his baggage, to march over 100 miles, unless Te Waharoa would give positive assurance of his peaceful intentions. Te Waharoa understood the reply, and said, "I will lead you," meaning I will send men of rank with you, who will be hostages for my good faith. These terms were accepted by Ngatimaru, although he had not been unobservant of the burning of their dead, while Te Tahua jokingly taunted Te Waharoa with having overcooked his food, comprehending that although Waikato put a good face on the matter they were alarmed at their position; but Ngatimaru were anxious to return to their country, which was now safe from Ngapuhi raids and visited by European trading vessels, from whom the much desired arms and ammunition of the pakeha could be procured. Consequently a few weeks after this great battle Ngatimaru were seen marching in three divisions and arrived at their former home without molestation, though not forgetting the fact that Ngatihaua were their deadly enemy, whom it was their duty to attack and worry on every possible occasion.
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For a period peace would be necessary in order to give them time to erect their new pas and cultivate their land for food; but no sooner was this done than a violent guerilla warfare commenced, and was carried on successfully against the Waikatos' outposts. Four times did war parties of Ngatimarus, under Taraia and others, enter Waikato country and fight pitched battles at Waiharakeke, Matamata, Kameheitike, and Ongare, so that for some years Ngatihaua were unable to occupy their settlements on the Ngatimaru border, so vigorous were the attacks of Taraia, Te Taniwha, Te Rohu, and other warrior chiefs of this tribe. For some years after these raids Te Waharoa was lost sight of, and his name was not again prominent in New Zealand affairs until 1836, when an event occurred at Rotorua which involved him with the Arawa tribes of the Bay of Plenty.
This was caused by the murder of Hunga, a cousin of Te Waharoa, by Haerehuka--a murder committed with the deliberate intention of drawing down the vengeance of Te Waharoa upon his tribe, and in which he succeeded admirably. The confederation of tribes, now known by the name of Te Arawa, were then called, by the general name of Ngatiwhakaaue, but included the tribes of Ngatipikiao, Ngatirangiwewehi, Ngatirangiteaorere, Tapuika, and Tuhourangi, as well as Ngatiwhakaue. All of these tribes were descended from the chiefs who came in the Arawa canoe, viz., Tamati Kapua, Tia, and Ngatoro-i-rangi, and bore then the character,, which still clings to them, of being turbulent and thievish.
The Arawa canoe landed at Maketu, and the crew took possession of that place and extended inland almost to Lake Taupo. These lands they held for many generations, up to the time of the great Ngatiawa migration, a portion of whom are now called Ngaiterangi, who, under the chiefs Maruahaia and Rangihouhiri, defeated the Arawa tribes in two great battles and dispossessed them of the coast lands of Maketu. Only one of the tribes, the Tapuika, would appear to have kept their hold upon Maketu, and then only by arrangement with
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the conquerors. At the period of the murder of Hunga, Ngatirangi they did not occupy Maketu; their head-quarters were at Tauranga, but they also held an important position not far from Maketu called Te Tumu, which was destined to play a leading part in the coming war. The murder of Hunga roused all Waikato into warlike activity. For some time previous they had been rather unfortunate in their expeditions; the tribes of Ngatiawa, Taranaki, and Ngatiruanui had each in turn defeated them, while Whanganui had almost annihilated a war party of Ngatiraukawa. These defeats had to be avenged, so Te Waharoa lost no time in mustering his allies of Waikato and Ngatimaniapoto under Te Kanawa and Mokorau, and sent word to Ngatirangi to commence operations. Within two months Te Waharoa was at Tauranga with a thousand warriors. In March, 1836, the advanced guard captured fourteen men of the Tapuika hapu, who on the arrival of Te Waharoa were killed and eaten. Two days after the taua reached Maketu, and at once stormed the pa, which was garrisoned only by Ngatipukenga, under Nainai and Te Haupapa, of Ngatiwhakaue--in all less than eighty men. These people were unable to resist the war party and were destroyed in a few minutes, and the women who escaped the massacre were carried off as slaves. This blow to the Arawa power was considered sufficient punishment for the time, and next day Te Waharoa drew off his people and returned home the way he came, via Tauranga, leaving the Arawa to make the next move. This was not long delayed, as the Arawa were as much incensed at their own foolishness in leaving Maketu with so small a garrison as at the loss they had suffered, and their whole attention was drawn in consequence to the Tumu pa of Ngaiterangi, which was not in a much better position than Maketu had been.
Twelve hundred warriors mustered at Rotorua and marched for the Tumu, the people of which place seemed to be perfectly aware of their danger; but although barely 150 strong they did not call the main body of the tribe to their assistance or take any special precaution, but, with characteristic Maori indifference,
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calmly awaited their fate, be it for weal or woe. All the great chiefs of the Arawa were with the war party, including Te Kahawai, Pukuatua, Korokai, Hikairo, and others. On the other side there were only two chiefs of exalted rank, Kiharoa and Tupaia. The attack, as usual, was made at grey dawn, and although the very first volley killed Kiharoa, yet Ngaitirangi repulsed the attack and killed Te Kahawai. A second attack was met in the same resolute manner and driven back, but by this time it was sufficiently light to show the weakness of the besieged, and a third assault carried the defences. The survivors, seeing that all was lost, made a desperate effort, and cutting their way through the Arawas left 70 of their dead behind them, while scarcely any of their women or children escaped the tomahawks of their pursuers. This was by no means a bloodless victory to the Arawa, as their loss was nearly as large as that of Ngaitirangi in men, but they had the satisfaction of knowing they had wiped out some of the defeats suffered four generations before, when the Ngaitirangi drove them from this same place, and had moreover regained this piece of country, if they could only hold it.
With Te Waharoa himself the Arawa were not anxious to meddle, except by sending out guerilla parties to waylay stragglers and generally produce a feeling of insecurity among Ngatihaua villages. The parties did not do a great deal of harm, but the fact of their entering his country was in itself regarded as an insult by Te Waharoa, who again marched with his followers, this time to attack the famous pa of Ohinemutu at Rotorua. The pa in question was built on the very edge of the lake, so that the war canoes could be drawn into the pa if necessary, and was altogether a very uncanny place for strangers, being surrounded by boiling springs and mud volcanoes, dangerous even in daylight. For some days the taua remained in the neighbourhood of the pa watching their opportunity, for they found their fortifications too strong to be carried by a coup de main, and for the reason already given a night surprise was impossible; it was garrisoned also by nearly twice the strength
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of Te Waharoa's party, who kept carefully within their entrenchments. Te Waharoa, anxious that his raid should not be barren of results, lest the Arawa should boast of having driven him away, determined to try the effect of a false attack, in which his men should retire in apparent confusion, by that means hoping to draw them out of their pa into a carefully-laid ambush. The ruse was successful, for the ever-boastful and vain-glorious Arawas, elated by the retreat of Ngatihaua before their fire, foolishly sallied out, as they thought, to finish the business. All went well; the assailants fled, and were pursued by the Arawas to the very jaws of the ambush, when the aspect of affairs changed. The flying Ngatihauas suddenly rallied, and on all sides appeared men rushing to their assistance. Too late the Arawas found themselves caught in a trap, but, as very frequently happens in such cases, the Ngatihaua had overdone it, and were unable to use their guns for fear of killing their own people. Ngatiwhakaue were, however, driven headlong back to the pa, leaving many of their bravest warriors dead on the ground. So close was the pursuit that Ngatihaua would probably have entered the pa on the heels of the flying Arawas, many of whom were rushing to their canoes, when the voice of Korokoi was heard declaring that he would die on his land. These few words, uttered by a great chief, were sufficient to recal the courage of the people; they rallied, and Te Waharoa was repulsed. Te Arawa lost about 70 men in the skirmish, and learnt a most salutary lesson in the art of war-- "that things are seldom what they seem." Te Waharoa was satisfied with the punishment inflicted on his quondam masters, and only remained in the vicinity of Ohinemutu long enough to devour the slain. This done, he returned triumphantly to his own country, and did not again trouble hostile tribes with his unwelcome presence. The savage old warrior died about two years after this engagement, and with him may be said to have also departed the old order of things, the new generation growing up being not averse to the peaceful teaching of the missionaries. Te Waharoa was succeeded by his equally famous son, Tamehana Tarapipipi, the
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man most responsible for the Maori National Movement, which culminated in the election of Te Wherowhero as their king under the name of "Potatau," a movement intended by them to regenerate the Maori race, but which ended in their disorganisation.
From this time the Maori tribes gradually became averse to warring with each other--the unsuccessful tribes lest they should be exterminated, the successful ones lest the tide of war should turn against them. They were content to rest on their laurels. The Arawa never succeeded in obtaining utu for their losses, but the memory of Ohinemutu and Maketu was ever fresh in their minds, and bore fruit in 1864, when Ngatiporou and Te Whakatohea marched to join Waikato in the war against the pakeha. Then the Arawa saw their chance, and, led by a few Europeans, defeated Tamehana's friends with signal loss. 1
