The Renowned Chief Kawiti and other New Zealand Warriors

Charles O. Davis

First published by William Lambert in 1855

Digitised and made available online by Auckland Libraries and the University of Auckland Libraries and Learning Services.

Epub © 2014 Early New Zealand Books Collection

ISBN 978-1-927289-77-8

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[Cover]

THE
RENOWNED CHIEF KAWITI
AND
OTHER NEW ZEALAND WARRIORS.

BY
CHARLES OLIVER B. DAVIS ,
TRANSLATOR OF THE NEW ZEALAND LANGUAGE, COMPILER OF "MAORI MEMENTOS," LATE EDITOR OF THE "MAORI MESSENGER," &c, &c.

AUCKLAND, 1855.
"PRINTED AT THE SOUTHERN CROSS" OFFICE.

[Page iii is blank]

THE
RENOWNED CHIEF KAWITI
AND
OTHER NEW ZEALAND WARRIORS.

BY
CHARLES OLIVER B. DAVIS ,
TRANSLATOR OF THE NEW ZEALAND LANGUAGE, COMPILER OF "MAORI MEMENTOS," LATE EDITOR OF THE "MAORI MESSENGER," &c., &c.

AUCKLAND, 1855.
PUBLISHED BY WILLIAM LAMBERT, AT THE OFFICE OF THE "SOUTHERN CROSS,"
SHORTLAND-STREET.

ADVERTISEMENT.

The Historical Sketch of "The Renowned Chief Kawiti and other New Zealand Warriors" was originally designed for the columns of a newspaper, but the writer having been solicited to publish it in a more compact form, has been induced to comply, with the hope that the public of Auckland will feel some interest in this little work, and its perusal will enliven their sympathy in behalf of the Aborigines of this their adopted country.

Auckland, July 21, 1855,

CHAPTER I. THE RENOWNED CHIEF KAWITI AND HIS COADJUTORS.

THE RENOWNED CHIEF KAWITI AND HIS COADJUTORS.

CHAPTER I.

The celebrated chief Kawiti, and ally of the famous Hone Heke, the leader of the native rebellion in the Northern portion of New Zealand, exchanged worlds in the month of May, 1854. He died at his settlement, Otaikumikumi, with scarcely any attendants beside those of his family circle. This circumstance, however, must not be attributed to any disrespect, but simply to the prevalence of the measles, which malady was the immediate cause of this aged warrior's decease. The custom among the New Zealanders on the occasion of the demise of a distinguished personage, is to assemble in great numbers to bewail the departed after the body is laid out in state; but poor Kawiti was conveyed to the sepulchre of his fathers at Waiomio almost unwept, owing, as we have already intimated, to the general sickness which prevailed among his countrymen.

Kawiti is said to have descended from Kaharau-kotiti, who flourished in the fifth generation, but the particular family from which he sprung is not known. The line of ancestry is traced back as far as Kupe, one of the first Maori navigators, who landed at these Islands in a canoe named "Tamarereti." This event is commemorated in song. We submit the translation: –

I'll sing, I'll sing of Kupu great and brave,
Who launched his bark and crossed the mighty wave;
He – when the world from chaos rose to birth –
Divided into continents the earth;
He formed the valleys, and the mountains too,
And gave the fruitful earth its vernal hue;
Alighting as a bird upon the deep,
He called the islands from their death-like sleep;
Then Kapiti and Mana kissed the wave,
And Aropaoa left its ocean grave
These are the signs which my ancestor wrought,
When Titapua first his vision caught;
And now will I explore each nook and strand,
And take possession of this fertile land.

We are informed by some of the Northern tribes that the numerous family of Mauis' owe their origin to Kupe and Pekenoa. In the mythology and literature of the New Zealanders these Mauis' are very conspicuous. The elements, it is said, obeyed their mandate; they had power also over the heavenly bodies, and many wonderful miracles were performed by them in the presence of their astonished and admiring brethren. Many interesting matters in connection with the early history of those persons might be mentioned but we must content ourselves by merely giving the genealogy as furnished by Kawiti's biographer. It is as follows: –

SON OF KUPE AND PEKENOA.

1. Rahiri.
2. Te Rapoutu.
3. Kaharau.
4. Kaharau-pukupuku.
5. Kaharau-kotiti (ancestor of Kawiti).
6. Puhi-taniwha rau (ancestor of the Ngapuhi).
7. Taura-poho.
8. Mahia.
9. Poro.
10. Ngahue.
11. Wairua.
12. Auha – (A younger branch of this family was represented in the person of Whakaaria, from whom sprung Hone Heke.) The lineal decent is as follows: – 1. Whakaaria. 2. Waiohua. 3. Pokaia. 4. Hone Heke.
13. Te Hotete
14. Hongi-hika.

The last mentioned person Hongi-hika figures largely in the written annals of New Zealand, and perhaps he was the most blood thirsty savage of his race. Kawiti accompanied this extraordinary man in several of his campaigns after his return from England on a visit to His Majesty George IV. During his absence, one of his relatives was assasinated by the people of Mercury Bay, and the chief, dreading the consequences of a war with the Northern tribes, endeavoured by a variety of means to conciliate his adversaries in order to avert the threatened storm, but Hongi refused to entertain his proposals.

"He had recently left the fair scenes of social elevation and of Christian peace in England,"

writes one of the early Missionaries, "but the example of civilization, or a simple view of its effects failed to civilize him. All the pride and ferocity of the savage returned as he scoured over his native plains, marshalling his fighting men; and after he collected three thousand of them, he commenced his march from the more northern parts which were then under his protection, and went at once into the shock of battle. The unfortunate adverse chief fell by a shot from Hongi. The victor, half maddened by excitement, cut off the head of his prostrate victim, caught the streaming blood in his hands, and drank it with the utmost eagerness. Hongi and his party slew upwards of a thousand men, and three hundred of these they roasted and ate, before they left the field of battle. The forsaken ovens, or holes dug in the earth and the ghastly remains which were spread over the entire tract of the struggle, after all was quiet, told an eloquent tale as to the terrible orgies which had been celebrated there – a scene over which the old murderer, Satan, I might gloat, and hardly be able to wish for more."

A belligerent expedition, headed by the redoubtable Hongi, devastated this district, and Kawiti, we are informed, was one of his coadjutors. The isolated settlements at the Wade and its neighbourhood could offer little or no resistance – some of the people escaped by flight, but those taken by surprise were surrounded and indiscriminately slaughtered. At that time the powerful tribe of Ngatipaoa occupied two strong fortresses on the banks of the Tamaki river; the names of these pahs were Mokoia and Mauinaina. When the northern shores of the Waitemata had been scoured by this cannibal force, it crossed over to the southern bank, and marching towards the Tamaki, halted in the vicinity of the above named strongholds. Formidable as was the party within these fortifications, and strong as were their intrenchments, one feeling only prevailed, and that was, the hopelessness of their case in attempting to repel such a foe. It was agreed, therefore, that messages of respect, accompanied by costly gifts, should be sent to Hongi. The communications and presents were received with apparent courtesy, and it was hoped a reconciliation would take place; after lingering in the neighbourhood for several days, the pahs were suddenly surprised; and taken by storm. The two pahs, it is said, contained about fifteen hundred persons, many of whom were either captured or slain. A brave chief of the Ngatipaoa named Rangawhenua, did much execution during the contest with a carpenter's adze. It is stated that he killed thirty of the enemy with this singular weapon, and that the much dreaded Hongi himself would have been despatched by him but for the timely aid of one of his followers. The story is very feasible, and runs thus: – In climbing over a barricade Hongi's foot became entangled with the binders of the fence, and he was unable to extricate himself. While in this perilous position, he was discovered by Rangawhenua, who immediately aimed a blow at his foot with an adze – it did not take effect, however, and Hongi kept his adversary at bay for a short time by firing off his pistols. His situation was now discovered by one of his retinue who fired at Rangawhenua, thereby preventing a second attempt on the part of that brave man. The alarm was given, and a band of warriors flew to his rescue, and by cutting the binders with their hatchets, succeeded in disentangling his foot. This event created a tremendous sensation through out the host, and vengeance was vowed against the man who was so daring as to lift his band against the almost deified Hongi. Accordingly, Te Ihi, a man of high rank, well-known valour, and dexterous in the use of the spear, darted forth in quest of Rangawhenua, whom he was to engage in single combat. After a short search, Rangawhenua was seen fording the river with the adze in his hand, and was forthwith invited to a combat with Te Ihi. He might indeed have readily escaped the deathblow of his enraged pursuer, but the lofty spirit of Rangawhenua scorned the idea of saving his life by flight – he therefore unhesitatingly accepted his adversary's challenge, and returned to the fatal shore be bad just left. Te lhi commenced the fight by attempting to strike Rangawhenua with a tomahawk which was dexterously warded off, and a blow at his opponent was given in return. Several times the deadly weapons of each party met, and fortune seemed to favour the valiant man with the adze, – so thought the spectators, who gazed in breathless silence; – but Te lhi, despairing of victory by what the New Zealanders consider fair fight, gave Rangawhenua a left handed stroke, and he fell bleeding at his feet.

We refrain from describing the scenes which followed this conflict, suffice it to say, there was wailing for the dead; and singing and dancing in honour of the victory. It may not be out of place to observe here, that the New Zealanders, when chained to their heathen customs, were remarkably fond of dancing, not only in time of war, but in peace.

If one Chieftain visited another for the interchange of kindly sentiment, or to seek counsel and assistance, his train of followers were expected to gratify the people of the settlement by a public exhibition of their dancing qualifications. The evening was generally the favourite time of the day for this sport, and not unfrequently considerable time was spent in this amusement, when

Fresh springing from her aerial couch, the placid orb of night
On Zealand's lofty mountain range, flung back a stream of light.

Previous to the dance some minutes we fie devoted to the toilet, and those who were so rich as to own a calabash of whale oil, plentifully besmeared their bodies with that odoriferous liquid. The hair was worn in a variety of ways, and elaborately decorated with feathers, and persons of distinction were at once recognized by the peculiar style of their head-dress, as well as by the rareness, or costliness of their garments. The words accompanying these "light fantastic" movements were chaunted by one individual, and at certain intervals the whole party broke forth in one wild chorus, resounding through the hills, and making the earth tremble with their tread. The following is a specimen of these chaunts; –

Child of my affections,
Thou comest back dishonoured!
The people here were mirthful,
And thou wert being scattered
By the foe, the while.
Thy army, like the waters of the ocean, shore,
Has ebbed, – but no spring tide
Will give thee back to us!
Women are husbandless and numerous
Too, now ye are gone.
Ah, ye will not be left in widowhood
To mourn; soon shall others claim
You as their lawful prize.

This is a song of another class of dances, for there are great varieties, distinguished by certain appellations, such as Haka, Kotaratara, &c.

Son of the potent! son of the brave!
Mighty in battle on land and the wave.
Great is the soul where true valour reigns,
Noble the blood that swells in your veins;
Crest of the Kawau,yield to your foe,
Chiefs of the warriors! – ye are laid low.

It is indeed an imposing sight when from five to eight hundred tatooed faces are lit up with savage joy in one of these rude dances. They arrange themselves in three or four ranks, and not in a compact body, as in the kanikaniand hari. From the waist upwards the body is bare, the mat being fastened by a belt, frequently made of some fancy material, and ornamented with feathers of the kiwi and kakapo.

The following lament is in commemoration of the overthrow of the two fortresses before mentioned, at Tamaki: –

The worth of some friends are scarce known,
While others attract at first sight;
Like the bird of Tipa on his throne,
Displaying its plumage so bright.
The sun in his gorgeous array
Illumines the surge-beaten strand;
But Hira may ne'er feel its ray,
For the weapon has dropped from his hand.

The waters are motionless now,
And bright is the face of the deep;
But our son is not manning his prow,
Ah! his is a permanent sleep;
Thou, too, O our mother, art gone,
Whose counsels we over revered;
And with thee the valiant and strong,
And proud, have alas! disappeared.

And who will repel the dread foe.
And raise us to honour again?
For nought but the wild winds of woe
Sweep over Hawaiki's vast plain!
Orei with its far western steep,
Is unheeded by those who pass by
While the waters of Tamaki weep, –
They weep till the channel is dry.

No longer the loved ones we see,
Encompassed by damsels about;
No longer we witness their glee,
Death, sudden, has silenced that shout,
The rainbow is arched o'er the sky,
Its colours are bright as of old;
But ye in the earth ever lie, –
The earth that is lonely and cold.

And should ye rise up from the grave,
Ye appear as the lightning's glare;
Or as a dread ghost; – while the brave
Look bewildered, and utter a prayer.
Death did not suffice; – ye must needs
The weapon conceal from our sight,
Which reminds us of former brave deeds
Achieved by our fathers in fight.

Lo! solitude deep reigns around,
While the widow looks on as she weeps;
But no echo is heard from the ground, –
The grave where each warrior sleeps!
They have gone to a far distant land,
Where Maui's great company roams;
But return, – Oh! return to the band.
Ye have left in their desolate homes.

Scarcely any traces of these ruined fortresses now appear, for the indefatigable Anglo-Saxon has completely metamorphosed the face of the country; and the deep intrenchments have given place to the waving corn, or to abundant crops of esculent roots. In this very district, where scarcely any thing was drawn from the soil, except the root of the wild fern, the quantity of potatoes raised during the present season, is estimated at no fewer than five thousand tons. The former inhabitant of these uncultivated wilds, looks on with admiration, and some degree of surprise, while he endeavours to imitate in a mimic form the good example of his civilized and industrious neighbour.

But there are far higher grounds for exultation than these, in reference to the fine district of Tamaki. Here, where no sound was heard but that of the hero of blood, rushing to the slaughter, the ear is now greeted by the music of the village bell reminding the cottager and his household, that the pastor of St. John's is about to take his accustomed place for the purpose of expounding to dying men "The word of life!"

– Oh, how sublime a theme to be uttered on the very spot where the poor horror stricken cannibal weltered in his gore! No such joyful tidings fell upon Lis ears, but the thrilling news has been reserved for his hopeful posterity, who in the habiliments of civilization, enter the same sacred portal as the favoured sons of Britain. In contemplating the present pleasing aspect of this place, we are forcibly reminded of the words of the prophet, – "Instead of the thorn shall come up the fir tree, and instead of the brier shall

come up the myrtle tree." For in this, as in other, lands, "the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever."

CHAPTER II.

CHAPTER II

The next pah that fell into the hands of this wandering multitude was one named Te Totara, situated on the left bank of the Thames. Several valuable green stone battle axes, – hereditary heirlooms of the tribe, – were forwarded to the fiend-like Hongi and his followers, and the terrified inhabitants of the district sued for peace. A council of war was held, and it was agreed that the siege should be abandoned. In this decision, no doubt Kiri, the principal wife of Hongi, had a voice, for we are informed that this singular woman, "who, though blind with age, sustained him even in war, by her counsels, energy, and judgment." The tranquillity was of short duration; the tumultuous passions of the untutored savage speedily broke forth in all their wild fury, causing desolation and woe, and making a lovely and fertile district one vast Golgotha. Hongi, whose character seems to have been as changeable as the winds that passed over his head; under some pretence or another, ordered Te Totara to be surrounded; his mandate was obeyed by a portion only of his army headed by himself; several hundreds of his followers – to their honour be it said – refused to act in concert, with him, in consequence of the previous proclamation of peace. He was, however, in no way intimidated in reference to his hostile purposes. Hongi's indomitable spirit and personal prowess stimulated his men, and they dashed forward to execute their deeds of blood with infuriated ardour. A slight struggle and all was over. The carnage was considerable, and many distinguished Chiefs were taken prisoners. When the pah was overrun by the enemy, one of the captive Chiefs chaunted the following song: – -

The deep was silent! not a sound was heard,
And not a ripple seen upon its breast,
'Twas then our noble prow "Whaowhaotupuni"
Glided thro' the waters. Ah! why was I
So thoughtless. I might have joined thee, Ahurei,
And nought would then have broke the stillness save
The splashing of the paddles. From Kohi's
Headland, lo! I might have feasted on the
Beauteous scene, and watched the mists that rise
High o'er Whakaari's lonely isle. My people!
The calm is yonder still, but we are severed
From it. The tide that might have borne you hence
To that deep sea, where our ancestor,
Taramainuku, used to cast his nets,
Has ebbed for ever. We may not see again,
Famed Moehau, the land we love! Ah, no!
Our heads, how soon,, will be exchanged for
Guns, and tossed upon some stormy shore
Far distant, as kelp is driven by the beating surge.

Among the captives was an influential and promising young Chieftain, whose noble bearing attracted the particular attention of Hongi's generals, and they were determined, if possible, to save his life. Hongi had made enquiries respecting this person, but they were answered evasively by his people, for all seemed interested in the youthful Chieftain, and hardened as were their hearts by perpetual warfare, they were found capable of compassionating the son of a valliant warrior Chief just slain in battle. No such sympathies, however, moved the dark soul of the inhuman and restive Hongi. Tired and annoyed at the reception of his frequent enquiries, he one day coolly ordered an oven to be heated, after which he went in quest of that victim whose existence seems to have deprived him of his ordinary rest. As this "proud leader of battles" laid aside his native dignity, and passed from group to group of his soldiers, a murmur of disapprobation passed through the host, but the inveterate Hongi was not thus to be deterred from carrying out his vile machinations. After some further search the hapless youth was discovered under a heap of mats which had been thrown over him in order to elude his now openly avowed murderer. Hongi seized him by the hand, and ordered his attendants to lead him to the court of the encampment. The command was instantly obeyed, and while passing through two close packed walls of human beings, he chaunted with much pathos the following song: –

My heart is folded as a withered leaf,
For those I loved have perished while I gazed.
And Mataora's chisel which carves the lines
Upon the Chieftain's brow, now waits to seal my doom.
And is there no kind priest whose incantations
By the rippling stream will ease me of the
Load of grief I feel for others? Our gun,
Famed Tikirau, was not bequeathed to us,
Else we should terrify these strangers from the North.
The clash of guns was heard; and then, on thy
Account, my father, agitation seized
This troubled breast, and while I lingered near
The threshold of thy dwelling, the fountains
Of my soul gushed forth in streams.

The effect of this song upon the vast assemblage was one loud wail; but presently their attention, was arrested by a movement at head quarters. All was breathless anxiety as the fiend-like Hongi rose from his seat with a dagger in his hand. He walked up to the youthful captive

with a firm step, and pointing the dagger to his heart, accosted him thus: – "You are the greatest fish hitherto caught in my net, you cannot therefore be allowed to escape." The noble minded youth looked into Hongi's face with a smile, and meekly said, – "All that thou canst do is little indeed." Scarcely had he uttered these words when he was pierced to the heart and expired.

Having said so much about the ferocious Hongi, it may be expected that some account of his death should be given, as well as a brief description of his personal appearance.

Hongi was of middle stature, not stout, but possessed of extraordinary muscular power. His face was chubby, his features flat, of a sombre hue, owing to the brawny colour of his skin, as well as to the great quantity of tatooing, which constitutes elegance in the estimation of the New Zealander. He was not only formidable in regard to his personal prowess, but the accoutrements he wore made him appear almost supernatural in the eyes of his bewildered and terrified countrymen; and while the adult population of the surrounding districts were horror-stricken at his approach, the youthful members of the tribes were scared at the very mention of his name. He was generally dressed in an ornamental mat, over which was his coat of mail, six pistols and a dagger were fastened to his belt, and he carried two guns, and to add to the singularity of his appearance, his black face was buried in a large mass of glittering metal in the form of an helmet. Four attendants were always at his side, whose particular business it was to load his guns and pistols.

The last expedition of consequence in which Hongi engaged was an attack upon the tribes of the Hokianga; the latter were headed by Tamati Waka Nene, and his brother, Patuone, who were well known, even in those days, as generals of no mean order. During the rage of the battle Hongi received a shot in the neck, which disabled him from the prosecution of further mischief. He was conveyed to his settlement, and a partial recovery of the wound having taken place, he lingered twelve months. This memorable circumstance occurred in the year 1827.

"The ruling passion," says a devoted missionary, "was strong to the last. He called for his guns and powder, and when they were brought to him, he said to his children, 'You have a good supply.' His battle-axes, muskets, and the coat of mail he received from George IV., he bequeathed to his sons. "As is usual on such occasions his warriors surrounded their dying leader in order to receive his last command. He charged them to punish every insult offered to the tribe, and exhorted them to fight manfully, and they would thereby repel the foe notwithstanding the enemy's numerical force. "After he had uttered the words, 'Be brave! be brave!' several times, he breathed his last."

What a page of savage deeds! and how withering is the aspect of human nature as pourtrayed in the life and death of this man! But human nature is universally the same, whether we select from the highly educated and talented British statesmen who are deservedly the pride of their country, from the compact masses of pagan China or India, – or from the ferocious cannibal of New Zealand or Feegee. The principle which impelled forward to certain victory the great hero of Trafalgar – actuated the degraded savage Hongihika, who, with the bold men of his times, considered it an honour to die on the battle field. Little surprise is felt at the conduct of a barbarian, who lives and dies to no purpose; but how truly lamentable is it that some of the world's brightest geniuses are alike indifferent as respects their present interests, and they pass into an unknown and unexplored region without one guiding star to illumine the path. We are not referring to that class of persons called "infidels"; in the sense that that term is understood, it is our unalterable opinion that no such beings exist, for the very "devils believe and tremble," and surely man, a redeemed creature, capable of the most exalted dignity and happiness, is not deeper sunk in guilt than a fiend! Those who call themselves infidels may make assertions, but we are not obliged to believe those assertions though they may bear the semblance of truth. The fact is, that men, whose minds have not been enlightened by the Spirit of God, are but imperfectly acquainted with the secret springs of the soul. They readily give publicity to their wishes, but never institute a solemn enquiry as to whether their theory of infidelity is based upon a solid foundation. They know full well that a strict investigation would revolutionize their principles, and the pride of their hearts deters them from submitting to such a humiliation. A Gibbon or a Voltaire might thunder forth their eloquence, whilst a crowd of admiring spectators esteemed them wise; – their wisdom nevertheless was of a questionable character. Mankind has virtually gained nothing by their powerful oratory, their appeals being all directed to the intellect, while the heart was permitted to wither at the core. "Ah!" exclaimed one of the most distinguished of this school when overtaken in a storm at sea, "I have tasted so much of the bitterness of death, that I shall in future entertain doubts of my own creed." The storm ceased, and with it the fears of the would-be-thought infidel. Astounding as this may seem, there are myriads indulging at this moment in the same pride and folly, who profess to believe all the precious truths which the inspired volume contains. Not only savage, but highly educated, amiable, and benevolent men, are living "without hope and without God in the world," and

rushing unthinkingly into eternity, waking up to a sense of their fearful condition, only when their doom is irrevocably fixed. And this wholesale sacrifice of souls is traceable to the simple fact that men voluntarily choose everlasting ruin in preference to eternal and indescribable happiness.

CHAPTER III.

CHAPTER III.

After the death of Hongi, the command of the Ngapuhi army principally devolved upon Pomare. Several bloody engagements took place under his generalship, between the Ngatipaoa tribes, the Ngatimaru and Waikato. Kawiti accompanied this warrior, as did also Rewa, Te Kaingamata, Te Morenga, Tawaewae, and many other northern chiefs. They scoured the shores of the Bay of Plenty, pah after pah falling into the hands of the conquerors; and so determined were they on the work of destruction, that fortifications were encompassed by their armies, till the hapless inhabitants had consumed their store of provisions, and were driven, in a state of frantic starvation, to devour their own offspring, for the temporary preservation of their lives, These hardships so enfeebled the poor creatures, as to render them an easy prey to their insatiable enemies. The following song is said to refer to the peculiar sufferings of the poor people who were thus hemmed in, and up to this day the survivors speak of their inhuman meals with unfeigned horror. They manifest extreme delicacy when referring to the melancholy scenes which transpired within their fortress "Te Whetumatarau."

While darkness o'er my spirit steals,
A deeper pang my bosom feels.
They did not cast a death-like mound,
Before the stately pahs around,
But ye of all the rest were singled out.

My flax-plant beautiful and rare,
Has lost its tender germ; – and there
Near Ranga-ahu's rugged steep,
Where other famous warriors sleep, – -
Its withered leaves in cold dishonour lie!

Ah! ye are like the line and hook,
That drifts unheeded in the brook:
Or like the spreading net of yore,
Cast rudely on a stormy shore,
O'er which the traveller is fain to weep.

The civil wars which wasted the population of these beautiful islands, seem to have been carried on with scarcely any intermission. When it suited the convenience of the chiefs, their ancient feuds were forgotten, and a powerful army levied for the purpose of annihilating some common foe. Thus we see at one time the Ngapuhi tribes and those of the Thames engaged in sanguinary strife, slaughtering and devouring one another; and then we find them uniting their forces, to invade the territories of some distant chiefs.

It was a confederacy of this kind which depopulated the East Coast. Upwards of two thousand eight hundred fighting men set out on one occasion, to "kill and to take alive." The army was headed respectively by Pomare, Kawiti, and Te Wera of the Ngapuhi, Te Whatanui of the Ngatiraukawa, Te Rauroha of the Ngatipaoa, and other tribes joined the expedition. The theatre of operation was Ahuriri, on the East Coast, and the populous pah to which they directed their attention, was named "Te-ihu-o-te-rei." Being furnished with a few fire arms, the inhabitants of the pah were seized with consternation, and without much loss on the part of the besiegers, the fortress was carried. The slaughter that ensued was immense, thousands were tomahawked, speared, or shot, and upwards of two thousand captives, it is stated, became the live property of cruel taskmasters, amongst whom was the celebrated Mauparaoa, subsequently known as Pomare's head general.

No fewer than one hundred and twelve war canoes, it is said, fell into the hands of the storming party, and many Maori valuables, such as mats, spears, ear-drops, fishing-lines, nets, baskets, &c. The great chief of the pah, named Te Aituoterangi, was taken prisoner and murdered in cold blood. The weapon selected for the perpetration of this barbarous deed, was made of whalebone, – a weapon very highly esteemed by the New Zealanders, and used only by persons of consequence. The existence of the unfortunate chieftain might have been terminated by the stroke of a tomahawk, or some other common implement; but his implacable enemies wished to shew some respect for his rank, by taking away his life with a costly weapon. Thus, most strangely was sympathy and hatred blended together in the savage breast; and how truly applicable in reference to this transaction, are the words of the inspired penman, – - "the tender mercies of the wicked are cruel." – When Te Aituoterangi's executioner came forward with the uplifted stave, the dignified prisoner received him with a smile; and "this," says Kawiti's biographer – "is a mark of chieftainship, for all great men meet death with a smile, but plebeians make some exclamation or weep." Poor Aituoterangi, was felled to the earth, amidst the plaudits of his adversaries, and his head carried off as a trophy of victory.

One division of the army turned its attention now to a pah in the immediate neighbourhood, which quickly surrendered, and sixteen hundred, it is said were slain here. After this carnage, the canoes were manned, and as they paddled along the coast, another fortress was discovered by the Ngapuhi, and they landed, with the intention of destroying its unoffending occupants. Pomare took the lead, closely followed by Kawiti, who darted forward with a long spear and killed four men. A skirmish ensued, but the enemy was driven back to their stronghold, which yielded to the conquerors after a short struggle. Four hundred victims were put to death, and eight hundred captives torn from their native villages, to grace the courts of these barbarian princes. Sixty canoes were captured at this settlement, and other spoils also fell to the lot of the victors. This lament was composed in honour of one of the principal chiefs who fell in the contest: –

My son! nobly didst thou stand forth and speak
Thy sentiments, but ah, how little didst
Thou think when urging on thy people
To the charge, that death would pass by others
And lay hold of thee. Thy greatness now is
Prostrate, and all thy nobleness lies low
In dust. My son! thy mother sleeps on board
The drifting prow, nor hears the foaming of
The mountain wave. Art not thou the victim
Of contending parties? Mairo called
Aloud to flee from this arch foe, but
Poroto heeded not his counsel;
He grasped his weapon, saying he should
Meet the enemy in deadly combat.
Ah! where are they now? In voyaging
Te Ihurahirahi, a solitary pair
Is seen to man our frail canoe!
Oh Whakatohea! ye led these warriors
Forth, and brought this ruin on my tribe and me.

The expedition, on its return homeward, called at Tokomaru, where the chieftainess of the Ngatiporo resided; a woman of great celebrity. "The feet of this personage" says the Maori narrator was not permitted to be soiled by stepping upon the bare ground. Whenever she went forth from her house, two maidens attended her with mats, which were placed for her to walk upon, and during her excursions she used to lean upon a walking stick made of beautiful green stone." This assertion is corroborated by the natives generally, who agree in attributing to this lady extreme elegance of manner, and a refined taste, qualities rarely met with among the women of New Zealand. Independently of her accomplishments and wisdom, her high rank entitled her to respect, and her personal appearance was such as to command unqualified admiration. The house in which she resided was spacious, elaborately carved, and otherwise ornamented. The interior was tastefully decorated, and the maids-in-waiting of this sable Queen, used to gather from the surrounding woods odoriferous plants to scent the I oil used for her hair, as well as to make perfumes for her person, and for her carved palace.

"As to her treasures" says our informant, "she had an abundant supply of all that is costly and precious." A sacred canoe richly carved and decorated with feathers, was kept for her own use, in which she used to take an occasional airing accompanied by her maidens.

As an attack was meditated upon the people of this district, a counsel of war was held after landing; but the lofty bearing of Hinematioro the beautiful, so overawed the principal leaders, that they abandoned the idea. The Chiefs of the confederacy expressed an earnest desire to see the great personage of whom they had heard so much, and after no fewer than ten special messages had been conveyed to Her Majesty, she condescended to exhibit her beauty from a lofty height encompassed by her principal courtiers, and having a guard of honour consisting of six hundred persons. She was cheered with great enthusiasm by the admiring crowds below, who in vain entreated her to descend from the eminence on which she stood to receive at their hands some substantial tokens of their regard, in the way of guns, and other valuables; she was not thus to be allured, however, by costly gifts, for the same barbarous splendour, and dignified bearing that was displayed in her approach, was observable as she retired to her apartments within the fort. This lady's grandson Te Kaniatakirau, is living at a settlement near the East Cape, and is acknowledged by all the natives to be the greatest chief in the northern island of New Zealand.

The following is a fragment of a song composed we believe by a female belonging to some distant tribe; it will serve to show the high estimation in which Hinematioro was held.

O wash your teeth, and cleanse them,
And make them as the snow;
And beautify yourself, as when
To Tangaroa you go.

Presume not to approach me
Unless your robes be clean;
For lo, my fame mounts o'er the sea,
Like Hinematioro's; – she
Of noble birth and mien.

Two other Maori ladies are mentioned by the New-Zealanders, celebrated for their wisdom, rank, and beauty. Their names were Te Wahine-iti, and Hine-i-koia. The latter personage was not allowed to walk at all, but carried by bearers in a litter.

Sometime subsequent to this, Pomare, Kawiti, Te Morenga, and others formed an alliance with the various tribes located on the Thames for the purpose of attacking the pah at Maunganui, at Tauranga. Previous to the assault on the pah the adjacent country was ravaged, and everything of utility that could not be carried away was destroyed. Nothing in the way of plantations, live stock, or household stuff, escaped the kean vision of the New-Zealander during these war-expedi-

tions; what he is not able to consume he invariably destroys. Thus, we find in the records of the little band of noble minded Missionaries at Whangaroa, a faint sketch of their mischievous propensities, as well as their inhuman treatment of the dead.

The Missionaries were obliged to abandon their station and save their lives by flight. The natives who had so wantonly driven away their best friends, considered the mission property, now as their own, and accordingly the work of plunder commenced. In the meantime a party arrived from Hokianga, who attacked the plunderers while in the act of collecting their spoils, "drove them off with savage fury, and seized upon the remainder of the booty themselves burned the bouse and barn with the wheat crop in straw to ashes; killed the cattle, goats, and poultry, and left the heads, feet, and other remains strewed upon the ground; and worst of all, the body of Mrs. – – -'s infant child, which had died, and had been buried there, they dug up for the purpose of obtaining the blanket or wrapper in which they supposed the tender babe had been wrapped, and left the cherished remains of this little one in Christ, to moulder on the surface amid the other monuments of this awful and desolating outbreak."

The fortress of Maunganui was taken with a comparatively small sacrifice of life on the part of the assailants. Thousands were killed or trampled to death, and a multitude of unhappy creatures became the unwilling slaves of their enemies who drafted them away in canoes, four hundred of which it is said were seized here.

It is certainly a most imposing sight to witness a large war canoe, elaborately carved, and tastefully decorated with feathers, impelled forward by a hundred or more rowers, the paddles moving like clockwork, and glistening in the sun; but a fleet consisting of five or six hundred, must be an exceedingly interesting spectacle on account of its novelty. On this subject a talented historian on a visit to the Bay of Islands graphically remarks, – "The approach of the canoes to the ship was marked with a wild grandeur of the noblest description, and it was impossible to behold the scene without being impressed with the force of its distinctive sublimity. The different chiefs were all standing up with their war mats gracefully thrown over their shoulders, their hair neatly tied in a bunch upon the crown of the head, and ornamented according to the general fashion of their country, with the white feathers of the gannet. Their attitudes, and gestures violently impetuous, as, if intent on making an immediate attack upon the vessel, might strike the most resolute beholder with terror; and their fierce countenances furrowed over with hideous punctures, all deeply painted with blue pigment or quite black, gave a horrible identity to the savage display."

On board the flotilla, however, from Maunganui, was many a tearful eye and anxious heart; a melancholy circumstance, by no means calculated to lessen the interest of those whose sympathies are ever enlisted on behalf of suffering humanity.

In those days the people of Tauranga were very numerous, so much so, that they were compared to the crabs on the sea shore; and happily, some hundreds of them escaped to the mountains while the fortress was beleaguered, one of whom composed the following lament in honour of the chief of the pah who fell during the conflict.

Thou art no longer seen, O Irimate!
And we are left without a prop; – without
A leader to our battles. But thou O brave one,
Ere thou wast hurried hence, thou didst avenge
Our wrongs on Southern shores. Ah! 'twas the folly
Of that Parera which brought these hosts of warriors
To our plains. Still o'er the mount of Mauao
The lightsome cloud is lingering: – still Hinewhanga
Is enwrapped in foggy haze; – and still the streams
Of Pariwhero glide on as in the olden time; –
But thou O Irimate, my 'beauteous bird,
My treasure, art gone for ever, and thy sleep
Is lasting as the heavens where move the clouds.

Another alliance of this kind was entered into by the Ngapuhi tribes inhabiting the Bay of Islands, the North Cape, and other places; the Ngatiwhatua of Kaipara, and the Ngaitirangi of Tauranga, for the purpose of punishing a crime perpetrated by the Rotokakahi natives, at the instigation of that proverbially treacherous and daring Chief, Te Rauparaha, whose capture by a British man-of-war during the Whanganui rebellion, was owing to a deep-laid plot by himself and other chiefs to seize the Governor, Sir George Grey. Happily, indeed, these machinations were discovered, and by a tact which reflects unbounded credit upon the British officers concerned, this dark minded man, grown hoary in deeds of blood, had the mortification of feeling himself in a position which precluded the possibility of carrying out his designs, or concocting further mischief. We feel bound to state, that questionable as this movement might appear in regard to its operation on the minds of the native population, it had a decidedly beneficial tendency, having suddenly enlightened them in reference to the power, energy, and determination of the British. The very kind treatment he received on board the "Calliope," and the uniform politeness and compassion he experienced from Sir George Grey during the term of his captivity, tended to humble his proud spirit and to give him exalted views of those he had been accustomed to regard only in the light of formidable enemies.

The following is a song composed by the relative of Te Rauparaha on the occasion of his capture: –

Keen are the pangs I feel within my breast,
And while I gaze on Kapiti's high hill,
Far distant, I think of him who was my shield,
But now no longer seen or heard.
Thou Wert taken from the assembled tribes of

Ngatiawa, who, in times gone by, led the forces
Under thy command. Sleep on! O! Sire,
On board. that ship, and gaze upon the morn
That casts its shadows on the deep dark wave,
Where, in olden time, thy bark, laden with
Warriors, gaily, rode. But now the floods
Are bearing thee away fast on to England's shores.
Ah! the great sea god is hurried from his cave.

The earthly career of Te Rauparaha closed a few months after his liberation, but previous to this eventful period, we are happy to find that he embraced Christianity; and if it be true that the depth of man's piety is to be measured by his liberality to the Christian cause – a sentiment with which we have no sympathy – then Te Rauparaha was very religious, for a portion of the Otaki Church reserve belonged to him, and it was given up in order to forward the benevolent schemes of the Anglican Mission. No doubt there were other circumstances connected with the last days of this aged warrior's history, much more satisfactory in their nature than that alluded to, and although there is no earthly record, it may be, that they are registered on high. We are not without hope as respects the personal application of Te Rauparaha to that gracious Being, who saves to the uttermost all those "who come unto God through Him," and we are well assured that no sincere suppliant will be "sent empty away." His solitary grave is overshadowed by the house of prayer, whilst "a headstone erected by the piety of his son, inscribed with his name, and the period of his decease, serves to mark the final resting-place of the principal chief of the Ngatiraukawa."

CHAPTER IV.

CHAPTER IV.

A singular notion prevails among the New Zealanders to the effect, that it is heroic to visit the innocent and unoffending with that punishment which should fall on the guilty. Accordingly we find, that instead of the combined forces last mentioned directing their steps to Rotukakahi, where their friends were waylaid and slain, they chose the island of Mokoia on the Rotorua lake, as the scene of their operations.

It is supposed that between five and six thousand persons occupied the stronghold at Mokoia; but being without firearms, their attempts to repel so formidable an enemy as this confederation, was not likely to be crowned with success. Many hundreds, therefore, on the approach of the foe, threw themselves into the lake, and by swimming about two miles succeeded in gaining the main land. Very many of the women, and the more enfeebled of the men, as a matter of course, became exhausted ere they had reached half that distance, and thus, that death which awaited them on the island of Mokoia was merely delayed for a time. Many who preferred a watery grave to the death blow of the battle axe, deserted the pah previous to the landing of the allied fleet of canoes, knowing full well that there was little possibility of escape when the fortress should be surrounded.

Scarcely any resistance was offered on the part of the unfortunate inhabitants of the place, consequently, the storming party quickly became masters of the citadel, and a wholesale massacre succeeded. Thousands, it is said, perished in this unprovoked assault; and not a few surrendered themselves, as slaves to the iron grasp of the conquerors. We subjoin the lament referring to this outrage.

No more we meet our children's smile,
Their home is lone as Kahu's isle
"Where desolations reign;
The raging foe, – a mighty band
Came rushing o'er our cherished land,
While vengeance marked their train.

"Lo, I am brave!" said one, "and I
Will cause the enemy to fly,"
Said others mad with ire:
But how could ye be bold and strong?
Or how could ye continue long,
'Neath such a deadly fire?

O sires! 'twas well ye left that grave,
And dashed into the sable wave,
And reached the distant strand;
But how did they not Tane take?
And how Waihi didst thou escape
From such a murderous band?

"Arawa" in her ancient pride,
Moved gaily o'er the ocean's tide,
While storms on storms swept by;
But now she's wrecked upon the shore,
And lo! her women in their gore,
Midst broken timbers lie.

Waikato heretofore we slew,
Their noble chief Wharaunga too,
We hurried to the grave!
But wherefore have these warriors come,
With weapons rare to seal our doom
And all our youths to enslave?

The captives taken in war, accompanied the army during the term of its campaign. The mode of securing these unhappy creatures was as follows: – The hands were fastened with cords, behind their back, and a rope put round the neck; thus, by tying the ends of the ropes together, a whole band could be led forward with comparatively little trouble. Not unfrequently, however, the rope was interwoven with the hair of the head, and at night the end tied to the master's wrist, so that by a slight movement of the hand, the "slave-holder" could ascertain as to whether or not he possessed living property.

The beautiful daughter of the chief, Tautari, together with other distinguished personages, having been taken captive at the storming of the Mokoia pah, the following production was

composed and sung by a scattered remnant of the tribe.

Farewell O Whare! thou and thy brothers
And thy sires. O Mauri! behold the delicate
And youthful ones, as well as those of riper
Years, and noble birth now exiled from their
Dwellings. Morenga! thou and thy people
Feasted many days on others; and why
May not our serfs in turn devour your great
Ones, Hongi, and Pomare? And who belonging
To thy tribe was eaten here O Hongi?
Houwawa and Houmoka, thy warrior
Chieftains fell at the hands of Ngatiwhatua,
And their carcases became the prey of
Birds upon the wild sea shore, Ah! it had
Been well with us to-day if we had hearkened
To the counsels of sage Korokai, and
Hastened from the foe before the din
Of battle. But ye would not escape;
Ye listened to the adverse counsel of
Misguided Tirohia; and now, what desolated
Wastes are ours! O my people! while the tides
Of famed Ohiwa ripple on, – ye!
Ye are lost for ever.

"Pomare was universally considered, as most atrocious and implacable," writes a friend of the Rev. Samuel Marsden; we wonder not therefore, that his restless spirit should lead him to daring acts, from which more thoughtful minds would naturally shrink. Accordingly, we find him undertaking a series of expeditions against his countrymen with only a handful of men, in comparison with the armies brought forward to contend against him. In one of these ill-advised campaigns, by his own rashness, and wild enthuasiasm, he lost his life.

A considerable army having been raised by him at the Bay of Islands and its vicinity, from Hokianga, and Kaipara, he made his way hither and encamped not far from this city, intending, no doubt, to scour the whole of the coast. The greater portion of his taua was retained here as a reserve, and he madly set out to attack the thickly populated district of Waikato, with about three hundred men. The Waikato people supposing his army to be formidable, fled from him in the wildest disorder through the woods, keeping up a random fire for two days. Encouraged by their timidity, he pressed forward, forgetting that the number of his followers might possibly be discovered, and his retreat cut off. In the mean time, a neighbouring tribe of Waikato had been watching his movements, and messengers were despatched to summon the tribes belonging to the Thames who had taken shelter for a time in the inland districts. The call was immediately responded to by the indomitable Taraia, and other equally ferocious men. The chief, Nini, of the Ngatitipa, was chosen as leader, and he directed his allies, and his own people to conceal themselves in the surrounding thickets till he had given the signal for attack.

Pomare not suspecting an ambuscade, pushed on, and being anxious to display his valour, he rushed forward at a short distance before his people, which afforded the enemy an opportunity of despatching him. The Ngapuhi army having approached sufficiently near to the ambuscade, Nini dashed forth with a long spear, and taking Pomare by surprise felled him to the earth. Like the Philistines of old, when the Ngapuhi "saw their champion was dead, they fled."

The Ngatitipa, the Ngatipaoa, the Ngatimaru, the Ngatitamatera, and others, hotly pursued the retiring northern army, and being driven about from place to place, they split up into small parties, which were easily surrounded by the enemy and slain. About fifty succeeded in getting to the sea coast, but as the pursuit was kept up with unabated fury, they were massacred without distinction: and the pursuers having extended their research as far as the Manukau Harbour, the group of chiefs who had fled thither with the hope of escaping observation, were espied, and pounced upon with unrelenting ferocity. It is stated, that from ten to twenty persons only escaped the vigilant eye of the avenging foe, amongst whom were Parore of Kaihu, on the Kaipara, Mauparaoa, and Moetara the principal chief of the heads of Hokianga, person of great influence and natural ability, and one of the most amiable and gentlemanly chiefs we ever conversed with. Gentlemanly we say, because he had imbibed European manners, having been on board one of Her Majesty's ships, for a considerable time; and as he was a great favourite with the respectable European settlers generally, his frequent intercommunications, tended to lessen that rudeness so characteristic of his countrymen, and so repugnant to civilized society.

We have not been favoured with the laments which relate to this defeat, but we subjoin the chorus of a dance which was composed after the return of the tribes from the slaughter. It is a justly merited reflection upon the men of Waikato, who precipitately fled to the woods from a force vastly inferior to their own.

Ye are caught by the neck – the vine
Of the forest your bodies entwine
Oh Waikato!
In wild dismay to forest shades ye ran,
As if concealment were the better plan,
Big skulls!
Broad skulls!
All energy are ye to plunder and get gain,
But from the common foe ye fly amain;
Ye look like men, 'tis true,
But ye are only figures painted blue.

The calamity which befell Pomare's expedition intimidated the northern tribes, and caused the discontinuance of their incursions to these districts. The subsequent wars of Kawiti and bis coadjutors, were for the most part confined to the Bay of Islands and its vicinity: we may be permitted, therefore, to take a glance at the past, and one glance only will suffice to shew the change

which has come over this portion of our beautiful island. The war canoe, which rode upon the stormy billow of the surrounded waters, laden with fierce warriors in quest of prey, is now used for the legitimate purpose of conveying the fruits of industry to a rapidly rising city, or it may be, exchanged for the more commodious vessel of British ingenuity. The midnight cry of the Maori sentinel no longer rebounds along the shores of the Waitemata, or the rumbling noise of the pahu to warn the people of an approaching foe, for the inhabitants rest in peace, each "under his own vine and fig tree," Nor does the horrifying yell of the savage as he brandished his spear, and made the earth tremble with his tread, betoken a desolating outbreak, for the tower of St. Paul's Church overshadows the battle field, while the rich tones of the organ are blended with the richer strains of the human voice, so that the traveller may say of Auckland: –

Sweet music! I heard its long loud peal; –
It echoed through the sacred edifice.
Then on the morning cloud it floated high,
And angels listened, and for awhile,
Forgot their sacred lyres to sweep; then
As incense to the throne of Him who compasses
The everlasting hills, the hearts deep melody
Burst forth, and while the accents lingered
On the tongues of mortals, the seraph choir
Upraised their golden harps, and sang with men,
"Praise God! praise God!" and 'ere the hymn had ended
A stream of light and glory filled the house
And the adoring worshippers broke forth anew, –
"Praise God! lo heaven and earth are one!"

But there is a dark side as well as a bright one. If Auckland has its ships, its spirited commerce, and industrious population, – if its energetic citizens are undisturbed in their occupations by the sound of war, – and if its houses of prayer are filled with worshippers, humbly acknowledging their countless obligations to the Author of all good, – it has, alas! its deep fountains of corruption too, whose turbid waters, at no remote period, may deluge the fair scenes we have endeavoured feebly to depict, with one dark desolating wave. In passing through this city, the heart's involuntary sigh, or the blush that mantles upon the cheek of the more susceptible, must of necessity be called forth day by day. Crowds of miserable and infatuated persons may be observed at all hours, within, or lingering near the thresholds of the taverns which superabound in this place, and amongst them are seen a tolerable sprinkling of the unhappy Aborigines of this country, who, if we have not evangelized, we have certainly demoralized to an awful extent. It was hoped that the enactment of a paternal Government, prohibiting the sale of "intoxicating liquors to any person of the native race," would have saved the New Zealanders from the awful sin of intemperance, so prevalent nowadays, and which is announced as one of the peculiar signs of these "times of the end." It would appear however, that neither the penalty attached to a breach of the Ordinance in question) nor the vigilance of the authorities, have deterred the more enlightened European from initiating his less privileged neighbour, in reference to this vice, – a vice from which the mind naturally recoils with horror, being fraught with calamities so ruinous and extensive; as to baffle description. In vain does the Christian Missionary pourtray in just and glowing colours, the happiness that flows in upon the soul from the reception of "pure and undefiled religion," for it is a truly melancholy fact, that not unfrequently, one short visit to the metropolis, totally destroys the labours of many years. Nor is this deadly evil confined to this district, we learn with poignant grief and fearful foreboding, that at many of the remote native settlements, the most revolting scenes have been witnessed by the introduction of this worse than "noisome pestilence." Talk of the advancement, and Christianization of these interesting tribes, – impossible! unless a merciful Providence interfere; – unless the Christian philanthropist hastens to the rescue, for the seeds of national dissolution have been thickly sown, and the germ which portends the extinction of the New Zealander, is unfolding apace its poisonous petals. The unhallowed, filthy, and most unmanly propensity alluded to, is not confined to the ranks of the low and vulgar, but many persons claiming for themselves the appellation of gentlemen, esteem it fashionable to cultivate the acquaintance of the many-headed bacchanalian monster. The superior knowledge which this class of persons possesses while it enhances their responsibility, it increases their influence for good or evil, and how deplorable it is, that men capable of accomplishing a vast amount of good, and ameliorating the woes of the human family, should lend themselves to an agent whose diabolical purpose is merely to use them as tools for a while, and reward them for their services with "shame and everlasting contempt." As far as the natives of this country are concerned, mere precept is not likely to have the slightest effect in forming their character: our example alone is imitated – imitated to a degree almost incredible to those who are only partially acquainted with their usages. The question meets us with a solemnity therefore, that may well make us tremble, for we are assured, that "He that knoweth his master's will and doeth it not, shall be beaten with many stripes." Now if we really desire to save these tribes from present degradation and premature decay, – if we seriously wish to advance their present and future interests, our benevolent resolutions cannot possibly be carried out until we make up our minds to abandon this terrific vice. 1 "Touch not, taste

not, handle not" is the injunction of Holy Writ, and happy is that man who respects this important command, for his virtuous abstinence may be the means of his becoming a Christian, in the evangelical sense of that term, which is "the highest state of man;" – man, that fallen creature who inhabits this increasingly guilty earth; but who is destined at no distant period; to witness its restoration to primeval loveliness, when its glorious Creator shall again pronounce His benediction, and say "Behold it is very good."

1 Since the above remarks were penned, an advertisement, it is said, has appeared in the 'New Zealander,' calling special attention to the "growing evil of intemperance," a circumstance which the writer hailed with unfeigned joy, being, he trusts, the harbinger of brighter days.

CHAPTER V.

CHAPTER V.

The next war expedition in which Kawiti personally engaged, seems to have been headed by himself against the tribes residing on the banks of the romantic river Hokianga, situate on the West Coast. The armies met at Waima, a branch of the Hokianga, which takes its rise in the mountain ranges, about thirty miles from the main river, and watering a most fertile valley abounding in fruit and grain. In those days of superstition and error, no Mission Station, with its fine orchards and flower gardens graced the surrounding heights which overlook the serpentine stream, now sparkling in the sun beam, and now concealed by the dark foliage of the umbraceous Karaka. No house of prayer with its lightsome windows caught the glance of the traveller thro' an avenue of waving trees; while the low-roofed hut of the Maori, with its occupants seated before the door, clothed in the costume of the country, looking savage and distrustful, tended only to depress the spirits, and awaken the deepest sympathies of the heart. In subsequent years, however, a change came over the scene, as will be noticed by the following lines addressed to the Missionary and his partner, who laboured on the Waima station: –

Sweet vale! where tender friendship rears its bower,
And breathes its sacred incense to the skies!
Friendship – that closer clings in sorrows hour,
When hapless fortune o'er her ruin sighs.

Oft have I roved thy winding walks along,
And feasted on the beauties of the way;
Anon attracted by the holy song,
Ascending slowly at the close of day.

Each little warbler from its leafy bower.
Salutes in melting, strains the infant morn
Culls the rich nectar from the blushing flower,
Or sips the dewy chrystal from the thorn.

Thy lowly pastor, with unwearied love,
Unfolds the page of truth to Zealand's race;
Ope's to the soul eternal bliss above,
Secured to sinners by redeeming grace.

Tho' torn by fate from this enchanting spot.
Within my heart its objects e'er shall dwell;
Tho' bright the future, with my present lot,
I fondly linger, as I sigh, – – "Farewell!"

All that savage defiance so peculiar to barbarous people, was displayed on the occasion of this hostile meeting. The loaded guns of the warriors glittered in the sun, as they danced and yelled, and menaced one another, but neither party ventured to fire. A lull now ensued, and Kawiti's people taking advantage of this, scattered themselves through the settlements, destroying the kumara plantations, and seizing: every thing valuable that came in their way. Most probably the quarrel would have ended here, had not a Chieftainess of note, belonging to the Bay of Islands, with her infant child been, accidentally shot. Waka Nene, and Patuone, who were the commanders of the Hokianga force, prepared to receive Kawiti and bis army, which was estimated at sixteen hundred men. A volley was fired by each party, and about twenty persons shot, many more would have been speedily added to the number of the dead, but the Bay of Islanders were seized with a sudden panic, and fled precipitately in various directions. After much difficulty, Kawiti succeeded in rallying about fifty of his men, with whom he returned to attack the formidable host in array against him; he fought with great intrepidity, but his undaunted courage was of little avail, being overpowered by numbers, he was necessitated to retire, and

Scampering off, he drew
His willing train,
Who flew amain,
And soon were screened from view.

"This battle," says our Maori informant, "was called the catching of necks, because" adds he "the necks of the people were caught by the supple-jacks as they rushed thro' the forests."

Several Chiefs of consequence fell in this engagement on both sides; the following lament is said to have been composed in remembrance of one of the Bay of Islands warriors: –

Lo, o'er the heights of Ramaroa the morning
Dawns, whilst I bewail the absence of the
Loved one, dearer to me than all your spoils
O Karu! thou did'st wander where the people
Roamed in lesser companies, hence the
Advantage taken by the foe. Bright was
Thy skin, and beautiful the masks of Matarau's
Fine chisel on thy noble brow. Would that
I could stroke thy face again. My treasure!
Thou wer't ever joyous in the summer's sun.
Or when the heavens arrayed in sable
Vestments charged with a furious storm, made
Others pale with fear. Ah! the prop of
Taumarere is prostrate in the dust, and
Kererua's waters ebb apace! It may be

Loved one! thou art strolling as thou wer't wont
To do, or listening to the speeches of thy
Fellows, who when the sun is playing,
Visit the great ships. Or art thou giving
Heed to speeches uttered by the stranger
From a distant land? The drapery of clouds
That rises high o'er Taumarere's hills
Is weeping now in sympathy with thee,
While the ocean tides near Kereru are
Rippling onward. Ah! how could'st thou escape?
For foes in ambush waited to ensnare thee;
Thy doom alas! was fixed; and thou art
Borne away from us high o'er the lightsome cloud.

Waima has the honor of claiming the famous Mohi Tawhai for its principal Chief, a man, who rendered most essential assistance to the British troops during the disaffection of the northern tribes under Kawiti and Heke. At an early stage of the Hokianga Wesleyan Missions, Mohi Tawhai was a local preacher and class-leader, and deservedly respected for his zeal and fidelity. He also aided the Missionaries materially in the formation of the Mission Station at his native valley, and made himself useful in the good cause, so that his exemplary conduct became worthy of imitation, while it called forth the praises of his brethren.

In the palmy days of the Mission settlement at Waima, the visitor could not help being captivated by its appearance. The happy groups of natives gathering round the missionary, in order that certain passages of Holy Writ might be explained; others threading their way through the woods to their cultivations, while the trees around the mission-house were bending to the earth beneath their weight of luscious fruit. Mrs. Warren, the missionary's lady, displayed much taste in the arrangement of her shrubbery and flower garden, which she personally superintended; and in a pleasant nook was erected a spacious bower, in honour of which the following lines were penned: –

Hail rustic bower! Florentia's pleasure hail!
Thy fluted turrets court the angry gale;
Around the lattice rich-plumed warblers play,
And sing in lively notes the morning lay;
Sweet birds! your thrilling music fires my heart,
And calls my grateful powers to act their part:
Still round the bower in concert may ye meet,
And charm Florentia in her cool retreat.
When towering Dohlica, with artless grace,
Displays the varied beauties of her face,
Twines her gay wreath sweet Flora to adorn,
And boasts of Rosa's blush without her thorn; –
When bright Lathyra hails the brighter sun,
'Like the young hero proud of battles won;'
When fond Reseda's daughters wake to birth,
And spread their fragrant tresses on the earth; –
When loved Clyantha opes her blood-stained eyes
To deck with ruby gems our Southern skies;
When Autum's leaves are tipt with golden hues,
And Nature here shall yield her richer dues;
When rosy clusters of delicious fruit
Tempts the musician as she tunes her lute; –
Sacred to Venus be the sylvan bower!
Nor near my friends ye clouds of darkness lour;
While others weep, may Strephen's circle sing,
Each morn and eve, and each returning spring.

The resident minister at Waima now, is the Rev. Henry H. Lawry, who is strenuously exerting his energies for the benefit of the people committed to his charge. His circuit embraces Kaipara, the whole of Hokianga, and extends northward as far as Oruru. Mr. Lawry and his estimable lady are very much respected by the natives and the English settlers. We are hoping that the native churches planted so long since in this district, which seem "ready to perish," will, by the Divine blessing, spring up with renewed vigour, and bear fruit, "to the honour and glory of God."

In the affray at Waima a chief of great celebrity, named Te Whareumu, was slain. Owing to this circumstance, a protracted war must have ensued, but for the timely intervention of the well-disposed leaders, who succeeded in disbanding the warriors, and induced them to return to their respective settlements.

Peace having been established, as was supposed, upon a firm footing, Pomare II. emancipated his general, Mauparaoa, and gave him permission to return with other liberated slaves to the East Coast. The party consisted of about one hundred and twenty men, who, with their wives and children, embarked on board six canoes. Previous to their setting sail from the Bay of Islands, Pomare Nehe addressed Mauparaoa, as follows: – "See that you do nothing ill by the way. Remember that you are no longer under my care: I therefore advise you to act with caution and prudence. Should you see anything on the coast belonging to the tribes that you would like to possess, put not forth your hand to take it. You are now your own master, and as you are leaving me, I can no longer render you assistance, in reference to difficulties you may meet with on your trip. O! Sire, go hence to your people, and to your land, in peace!"

This excellent advice was utterly disregarded by Mauparaoa and his companions, as will be seen by the sequel. The little fleet, on its way homeward, touched at the Great Barrier island, which place was a general rendezvous in those days, and the tribes, when assembled there, used to feel a degree of safety, as any approaching foe was discernible in the distance. Mauparaoa and his comrades were kindly received by the Ngatiwai and their Chief Te Mariri, who were the only occupants of the Barrier at that time, having been placed there by the celebrated Chief Hooknose of Coromandel Harbour. The strangers visited the pah, and while the pilfering was confined to articles of dress, Maori implements, &c., the Ngatiwai looked on in mute disapprobation; but when the visitors commenced to slaughter the pigs, a special messenger was despatched to Hooknose. The request was quickly responded to, and ere Mauparaoa was aware of the movement, Hooknose and his warriors had landed.

There being no possibility of escape, the Ngatikahungunu, headed by Mauparaoa, were obliged to meet their opponents in deadly combat. The Ngatikahungunu fought with great desperation. The enemy was met with unflinching courage, and Mauparaoa refused to retire till nearly the whole of his party were cut to pieces. He ultimately took shelter in the adjacent woods, with about ten or fifteen followers, leaving on the field. of battle his brave comrades, dead, and dying, together with a considerable number of the flower of Hooknose's army. This singular man constructed a raft of a species of flag called by the natives raupo, by which means he and his men made their escape to the Little Barrier, about twenty miles from the Great Barrier. Here they were accidentally discovered by the crew of a coasting vessel, who very humanely invited them on board, and landed them safely at the Bay of Islands.

The following was composed by an aged woman on the day previous to the battle, and it was sung as a lament over those who fell on this sad occasion. By the transposition of certain sentences, and the substitution of other proper names, the New Zealander frequently renders ancient poetry applicable to existing circumstances. The names in this song however, were not, it is presumed, altered: –

The sun was at its height when the beloved
One ushered forth. Ah! have I partaken
Of the fish which makes the heart forget its
Misery? But how O Hau can I
Forget thee? Methinks I see thee still
Seated on yonder prow, and while I mourn
For thee, I mourn another too, even the
Betrothed one Ngahue, that beauteous bird
Of mine that nestled near my heart. Thou wert
As fair to look upon as the foliage
Of the forest sapling, and as graceful
As the Totara that waves at Moehau.
Thou wert hurried hence by murderers; the earth
Drank in thy blood at Karika, hard by
Thy native village, when the deadly spear
Was hurled at thee, and thy head was cast
Upon the pebbly beach near. Tahuhu.
Lo! thou art seated now upon the hill
Of Rangipo, and women from the Northern
Tribes look up and weep. Whom hast thou left behind
T' avenge thy death? Ah, Rehu the son of
Whiu will surely visit those with death who
Laid thee low. Loved one! thou sleepest now,
Adorned with feathers from the Southern lands;!
But, thy death was like the elemental crash
We hear, when monster gods burst from their ocean caves.

CHAPTER VI.

CHAPTER VI.

The tranquillity that ensued was of short continuance, for the stormy passions of the savage breast were ever and anon lashing into wildness the dark waves of the restless sea. That no very lengthened period was permitted to elapse ere another furious hurricane swept over the fair land, is a matter of little or no astonishment, for the barbarian, like the man of unsanctified affections, is a creature of impulse, and circumstances alone are needed, in order to bring into full operation the "legion" that dwells within.

It would appear, that some real or imaginary wrong had been committed by Kawiti, to punish which an army of about two thousand, we are informed, took the field against him. The scene of contest was now at Kororareka, at which settlement Titore, a high-minded and influential chief, happened to be on a friendly visit. His retinue amounted to two hundred men; and when the hostile armies met outside the pah to decide their differences by the dreadful alternative of a bloody battle, Titore and his followers stepped in between the contending tribes, with the hope of effecting a reconciliation, which he happily succeeded in accomplishing for the time being, Rewharewha and his men having satisfied themselves by killing the pigs, and destroying the plantations of the Kororareka tribes. Most of Rewharewha's people had dispersed, and were scattered in little companies on their return to their respective villages, but a few were still hurrying hither and thither, in quest of booty; and one of Kawiti's adherents, – enraged, it is presumed, at their insolence, fired a shot from the pah, and killed a woman. Hone Heke, – then a youth, and fighting against Kawiti, – observed the effect of this shot from an eminence near the pah, where he was standing. He immediately descended, gun in hand, fired into the fortification, and killed one of the enemy; then pounced upon Pomare, Kiwikiwi, and Kawiti, who were seated outside the railing of the pah, and made them prisoners; they were, however, liberated by the young chevalier, after disarming the latter of his gun, and the former of his richly ornamented sword. The forces of Rewharewha were speedily reassembled, and with great impetuosity engaged Kawiti, who was drawn up near his pah. The dying and the dead that lay around showed pretty clearly the terrific nature of the strife. The contest becoming more direful on the part of Rewharewha, the sage Kawiti deemed imprudent to retire to his fortress, from which he removed the women and children, drafting them in canoes to vessels which were lying at anchor off the strand. Rewharewha's party, supposing that they had accomplished the total defeat of the enemy, entered the pah

for the purpose of pillage. Kawiti in the mean time returned, an engagement followed, and about two hundred victims fell. The brave and respected Titore threw himself again into the breach, and his mediation having been accepted, a reconciliation took place, and peace was proclaimed.

Very early the following morning, the inmates of the Kororareka fortress having injudiciously fired off their guns, Hone Heke, who still lingered in the neighbourhood, imagining that hostilities had re-commenced, marched with his detachment to the pah, fired into it, and killed several persons. As no movement was made by the army within the fort, Heke leisurely retired with his little band to the adjacent heights. It will thus be seen that Hone Heke, even in his youthful days, was courageous, determined, and compassionate. The latter quality we discern in the liberation of Pomare, Kawiti, and Kiwikiwi, when their lives were at his mercy, and it pre-eminently displayed itself in his humane treatment of our wounded soldiers who fell into his hands.

Several valiant chiefs of note fell in this domestic strife, but we have not been able to procure any of the laments composed, except a fragment in honour of Hengi. It may not be out of place to remark here, that the New Zealanders having no written language, all their songs, &c., are treasured up in their memories; the wonder is, therefore, that even fragments of their old laments can be obtained. Governor Sir George Grey has achieved no mean task, and acquired no ordinary fame, in rescuing hundreds of these valuable compositions from oblivion. That accomplished historian's researches, however, in regard to the more northern portion of New Zealand being comparaively limited, we are unable to derive much assistance from this high authority in tracing the outlines of our own rude picture. We subjoin the few lines alluded to: –

O! Hengi, thou art absent when the great
Assemblies of thy people meet, and when
The tribes sit round in companies. Why didst
Thou overlook the incantations used by our forefathers?
Ah! if the anger of the gods had been
Appeased, the friend beloved might then
Have urged his way into the thickest
Of the battle, and returned unhurt.

Owing to this serious outbreak, Kawiti made up his mind to take refuge at Otuihu with his friend Pomare Nehe. Previous to leaving the settlement, he addressed the Chiefs who had recently been at war with him, and, amongst other things, he said, "The only payment I can offer you for your dead is, the land on which they fell, namely, Kororareka. I am about to leave this place for ever,; and henceforth you must consider this land as yours." Now if this statement be true – and we have no reason to doubt its truthfulness – the claim recently brought forward by Kawiti's people is most unjust and dishonourable. Kawiti virtually relinquished his claim to Kororareka by removing thence, and, independently of this, he deliberately, of his own free will, alienated the soil in favour of others. According to our law this cannot be effected) unless the parties subscribe their names to a succession of legal phrases, which learned gentlemen themselves find most difficult to expound; but in Maori usage, a simple "I give you this land" is far more binding than many folios.

By way of explanation, we may be permitted to state, that when the investiture of a great personage takes place it becomes necessary to make some demonstration – which is not limited, as in civilized usages, to certain prescribed forms, but is often attended with some daring act of violence, or injustice, so as to create some amount of public discussion, thereby securing to the honoured party a degree of notoriety highly calculated to flatter the vanity of himself, and friends.

Viewing the late movement of Kawiti's son at the Bay of Islands in this light, we are inclined to say much in extenuation of that martial display. We would say, however, that it will be as well for our Maori friends in future to confine their inaugurations within the boundaries of their own dominions.

Kawiti having removed his family and people from Kororarika, established himself at Otuihu with the hope of enjoying a little peace, for even the New Zealanders grow weary of slaughter. But Kawiti forgot that "there is no peace, saith my God, to the wicked;" they "are like the troubled sea, whose waters cast up mire and dirt." We do not mean to assert that Kawiti was more wicked than his countrymen generally; on the contrary, he had many redeeming qualities; but it is a solemn fact that all are esteemed wicked in the sight of God who are not converted – whose sins are unforgiven – whose carnal hearts have not undergone that vital change which, of necessity, tranquillizes the mind, and exalts the man to his proper scale of being. Civilization can never accomplish this mighty revolution in the heart. Our intellectual acquirements may be of the most extraordinary character, our discoveries in science may be profound and incalculable, and our taste may be of the most refined order; still there will be an aching void, and an utter absence of real happiness; but religion, the sweet harbinger of peace, comes to the rescue, – she

"Lays the rough path of peevish nature even,
And opens in the breast a little heaven."

CHAPTER VII.

CHAPTER VIII.

"Some time after this," says Wiremu Hau, an intelligent Ngapuhi Chief who assisted us in collecting the information contained in these pages – "Pomare and Kawiti were desirous to regain Kororareka, and in order to embroil the tribes, murdered a woman named Kirimahore." This being a declaration of war, according to Maori usage, the challenge was accepted by the Kororareka people, who raised an army of eight hundred men, and despatched it to Otuihu for the purpose of avenging the death of the murdered woman. A powerful Hokianga chieftain joined the Kororareka tribes with four hundred strong, and subsequently the number was considerably augmented by other allies. This force was opposed to the brave Mauparaoa whose followers numbered several hundreds. The belligerants met at Opua, where a smart skirmish took place, and Mauparaoa was driven back to the pah where Kawiti was awaiting the general attack with two thousand men. The Kororarekans attempted to storm the fortress, but were repulsed, leaving about sixty dead on the field, amongst whom were the following distinguished personages: – Pi, Moetarau, Te Nana, and Te Koukou. All the inhumanity of the barbarian was called forth on this occasion. The bodies of the dead were shamefully mutilated, and exposed to view on the fencing around the fortification. This act was accompanied by loud yells – yells of defiance and savage joy. Disconcerted and sad, the Kororareka army returned to its home, to await doubtless an opportunity of avenging the indignity shown to its unfortunate friends.

The following lament is the production of Takahorea the father of Pi; though Moetarau and Te Koukou are referred to, they belonged to tribes not located on the Hokianga. It would seem that the bodies of the last mentioned Chiefs were given up to their relatives, but that of Pi retained: –

High in the heavens, above old Maiki's steep,
A host of stars their nightly watches keep;
But sire! thou dost in endless slumber lie,
Bound by the charms of great Tumoetai.
The prows' were launched upon the stormy wave,
And passed Haunui where the surges lave;
The splashing, of the paddles too was, seen,
By wandering tribes beside Panui's stream;

And when the army met upon the land,
The slain were many by Opua's strand;
While the dark bosom of Waikare's tide,
Tumultuous rose as in her ancient pride;
Then Tuakaurinui heaved a sigh
And all its sandy shores and shoals grew dry.

Thy ornamental box of feathers rare
Attendants brought to deck thy waving hair;
That graceful, with thy weapon in thine hand,
Thou might'st appear amid the foremost band;
With nimble foot the hilly range along,
Thou didst with kindred spirits lead the throng;

Some mystic spell possessed and swayed my heart,
And then alas! I said that we should part,
That with thy voice the storm of wax might cease,
And rival tribes together dwell in peace.

As the bird Kawau in its onward flight,
To seize its prey will suddenly alight,
So Pi the brave, the bold, with panting breath,
Rushed on the foe and nobly fell in death.

Now thou art gone, Te Hiwi's mirthful songs,
Will far resound, for in thy death, his wrongs,
At Tara are avenged; Awhe, like thee
And Ewa too, went forth to Urge this plea
For peace; but they alas! did not escape
The cruel hand of foes, nor could'st thou wake,
In yonder house from that alluring snare,
For all the train of magic arts were there.
Urgent like thee for peace Whetu and Tai,
Hoped that the lightsome cloud would gild the sky;
Hoped that the eyes of many lands would sleep,
And snow-like foam would nestle on the deep;
But how could eyes be closed, and still the heart,
When ye of white men's rum had quaffed your part?

O my canoe! carved, beautiful and rare,
My famed canoe adorned with nicest care!
Lo! thou art drifting with the flowing tide
Where the deep streams of Kerepuru glide.
And who will move Tuihu's mountain great
Where Pi the mighty Chieftain lies in state?
Ah! Moetarau and Te Koukou brave,
At Hokianga found a friendly grave;
While Taumarere's springs scarce bubbled by,
And all the springs of Moehau seemed dry.
The Awarua's waters ceased to flow,
While famed Kaiwaka's rapid tides grew slow;
Into a heap, the waves of yonder sea

The western airs that sweep across the main
Will fill the sails and ye shall quickly gain,
Horeke where M'Donnell's dwelling stands
And where ye often sat with numerous bands;
Ah! heed not now the white man's cry of woe,
But let Ngapuhi overwhelm the foe.

During this affray Kawiti's nephew was killed, which 'caused his heart to be very dark,' and he determined to seek 'satisfaction.' On the following day therefore he embarked in his war canoes with a strong force, and proceeded in the direction of Kororareka with the intention of surprising that settlement. The approach of the prows was announced to Rewa the Chief in command, who ordered the people to man their canoes, pursue the enemy on the water, and bring him if possible to an engagement. 'We must not' said Rewa 'permit Kawiti to land, lest he should say that the soles of his feet have rested on the soil of Kororareka.'

The summons of the commander-in-Chief was instantly obeyed, the canoes were manned, and the party paddled off to encounter the hostile fleet, on the discovery of which Kawiti changed the course of his canoes to escape if possible his furious pursuers. Rewa's party gained considerably upon Kawiti's followers, who were of necessity much fatigued from their long pull, and dreading

a battle on the water, a landing was urgently proposed, again and again; but the locality pointed out as a good position not being sufficiently near to the fortress, they toiled on till reaching Opua. By this time Rewa had overtaken the enemy, 'and scarcely,' says the narrator, had the feet of Kawiti's party touched the shore, when they fired upon the Kororareka people who were in the act of landing, the result of which was the death of two men.' The fire was vigorously returned and five men fell. Kawiti deemed it advisable to retire to the heights; in his retreat however, he was exposed to the sharp shooters of Rewa's party, but on the arrival of the army at a place named Ngaruawahi,' says Wiremu Hau, 'Kawiti thrust his spear, into the earth, which signifies' continues he, 'a determination to conquer or die.'

"Conquer or die!" This is the natural feeling of the human heart, – a feeling in which not only numerous untutored tribes are indulging, but a very great portion of enlightened Christendom. the continued rebellion of man against his maker arises from the pertinacity with which he clings to this Satanic prop; and here we discover the wonderful goodness and wisdom of the Almighty, in limiting the power of his creatures; – in setting it within bounds, so that the voice which speaks to the swelling flood, 'Hitherto shalt thou come but no further,' may equally influence the sos of men, and deter them from carrying their evil propensities to 'the utmost bounds of the everlasting hills.' Perhaps there is not a man to be found since the days of Adam who has not more or less abused the power given him by his Creator. Not that it need be so, for there is grace to be had, by applying for it, which will dry up the foundation of sin, rectify every error, and make us 'perfect even as our father which is in heaven is perfect.' This doctrine will no doubt be scouted by the religionists of these dark days; it is nevertheless written in indellible characters on the page of God's revelation to men

CHAPTER VIII.

CHAPTER VIII.

In Maori usage, many matters of a momentous nature are carried on by signs. A profound silence may reign throughout the encampment, when a priest or chief appears, with certain hyeroglyphics painted on his body, the meaning of which would hardly be understood by any Maori linguist, but which is nevertheless, fully comprehended by the assembled multitude, and death would be the inevitable punishment inflicted on those who would dare to divulge the secret. We do not pretend to explain the signs formerly in use among the New Zealanders, suffice it to say, that the mysterious, and somewhat solemn mode of conveying sentiments by signs, had generally more weight than a stream of eloquent speeches.

The rehearsal of particular songs which referred to cruelties practiced on some members of the the tribe, seldom failed to excite the passions; and not unfrequently before the conclusion of the song, the relatives of the injured party would rush forth with satanic ardour to execute some dark deed, thereby exposing their own lives, and subjecting their tribe to a like visitation.

No secrecy was intended on the part of Kawiti as respects the sign he gave; his spear was thrust into the ground in the presence of his enemies, and this simple act, which answered to the law of the Medes and Persians, tended to intimidate his pursuers, and lessen the sacrifice of life, for we find that the Kororareka party immediately fell back.

The following song is often sung when occurrences of a similar character transpire, and was chaunted by Kawiti at a subsequent period, indeed, it was one of his favourite poems

Powhane thou comest to contend with me,
Ah I heed not now thy rage
I take my stand, and like the Maire
In the deep recesses of the forest
Move not till severed by the woodmans' axe.
What tho, I have been driven to and fro,
And have taken refuge at Mariu from Make's ire,
I am still undaunted. I thought
My life was precious in thy sight,
And that thou wouldst have spared me,
To attend thee as thou journeyest along the sunny paths
Instead of which, there's nought but rage and blood.

We have already stated that the New Zealander is passionately fond of dancing, and this amusement is often resorted to as a mere artifice, for the purpose of carrying out some previously arranged project. We may mention an instance. A chief of some pretensions from the interior of the country had occasion to visit a settlement on the Thames were he was hospitably received, as is the usual practice of the country. During his temporary stay, the personal charms of his wife attracted very much notice, and among other admirers was the head man of the village, who induced her to remain when the husband and his company took their departure. The young chieftain's reappearance at the settlement sometime afterward, created suspicion, more especially as his suite amounted to one hundred and fifty men; he was, however, welcomed with apparent pleasure, and food prepared for himself and followers. In order that his stay might not be prolonged, a limited supply of kumara was sent day by day; this being the greatest indignity that could be shown, it was imagined, that he would I speedily make his exit. Again and again his brother urged him to return home, but his invariable answer was, "Wait till I see my

beloved." The chief of the settlement, Titapa by name, finding that there was little probability of getting rid of his guest by inhospitable treatment, sent messengers to the various tribes in the neighbourhood, requesting their attendance, The force commanded by Titapa was being augmented, on the discovery of which the brother again ventured to suggest a retreat before the arrival of other reinforcements; all his pleadings, however, were unavailing. Some of Titapa's people having inadvertently spoken of the intended massacre of the young chieftain, and his retinue, the intelligence was conveyed to them by the brother of the injured Chief who had already expressed his fears in reference to the intention of Titapa. "That night" says our informent, 'the two brothers slept not, for distraction was at hand, and it became necessary for them to determine at once what they should do.' Plans for escape were proposed by various persons belonging to the party, at last it was agreed, that a chorus to a dance should be composed, and chaunted, and at a given signal when all Titapa's people should be assembled to witness the performance, the dancers were to rush upon them and indiscriminately slaughter the whole multitude. Accordingly, at the dawn of day, there was a great hum and bustle at the huts occupied by the brothers, and some of the party issued forth in their ornamental mats, their hair oiled and combed, and decorated with choice feathers. "What is the meaning of this?" said some of the inmates of the pah, "We are preparing to dance," was the answer.

It had been arranged that the battle axes of the young chiefs party, were to be concealed beneath the folds of their garments, and fastened with a belt round the waist. Each person, too, was to stand immediately behind his fellow, to prevent the weapon being seen during the excitement of the dance, and the hindermost rank were instructed to keep their backs close to the long range of huts before which they executed their awful tragedy.

About three thousand, it is stated, assembled to witness the favorite sport, and continued bursts of applause were uttered by the admiring spectators. The noise of the dancers, together with the clamour of the tribes belonging to the fortress, excited the curiosity of the great chief Titapa, who came forth from his house attired in beautifully wrought mats, and with him the wife of the young chieftain. As the multitude loudly encored the dancers, they broke forth anew with energy, chaunting: –

Kumara, one, two, three,
Kumara, two, three four;
Now carry out your plan,
Pounce, pounce upon them.
Rehearse your incantations,
So ye may be strengthened in the strife;
Oh! let your plots
Ripen into action.
Say, are we not the descendents
Of Puhikuku, and Puhikaka?
Pounce upon them, pounce upon them,
Ah, see ye not there are signs in the heaveos?
And know ye not there are thoughts in the heart?
Hew them in pieces! hew them in pieces I
Pounce, pounce upon them,
Pounce upon them, – now.

The chief acter in this drama, was the husband of the seduced woman, who leaped from rank to rank, cheering his men, and just at the termination of the song, he managed to get near the object of his hatred. The last words of the chorus had scarcely been uttered, when he rushed upon Titapa with the rage of a demon, and despatched him with his battle axe, which he drew from beneath the folds of his dress. A general massacre followed, and the woman was carried back to her village in triumph, together with the spoils of the pah.

The metaphorical mode of speech also is very common amongst the New Zealanders, and is far more impressive than cogent reasoning without figure. Thus, we find the sentence, 'You are a murderer' simply means, you hate betrayed me. 'The tide has ebbed,' signifies the annihilation of a tribe, or tribes, and, 'the world is on fire' that disturbances have taken place or likely to arise in one or more localities. Persons who are but imperfectly acquainted with the numerous metaphors used by the Native people, are apt to arrive at conclusions, for which there is not the slightest possible foundation. We may mention by way of illustration, that sundry Hokianga Chieftains complained to the writer respecting the sad condition of the Native Churches, and the apparent indifference of their Missionaries. 'They have' said they, 'left us to wander as sheep without a shepherd, and they are not only removing their dwelling house, but are intending to take away the house of prayer also, which means, we suppose, that we are to worship God no longer. Wo think, added they, that the words of our Saviour applied to these our old friends, "The hireling fleeeth because he is an hireling and careth not for the sheep." 'Burn the Chapel rather than suffer it to be taken away' was the reply. 'You must enter upon this business with great seriousness, call the people together and learn their views respecting this very important matter. Write a letter to the Committee of the Missionary Society entreating them to allow the Chapel to remain. I have no doubt but they will accede to your earnest request. At any rate, you will have the satisfaction of feeling that you have unburdened your griefs, and you can then bow with humble submission to the will of your Heavenly Father.'

Now if the words, 'burn the house' were to be interpreted literally, of course, it would be highly culpable thus to excite the Natives to commit a act of savage defiance thereby setting at nought

the requirements of that blessed Book by which the writer prefesses to be influenced. But the parties understood the meaning, namely, that their best energies were to be enlisted in the matter in order to avert the threatened evil. Accordingly we find them forwarding a respectful, but earnest protest, and we are proud to be able to record that the Missionary Committee have kindly granted their petition. The Mission house however has been taken down, and the circumstance has become eventful by a most melancholy accident; a portion of the building having fallen upon a Native who expired a few hours after. The temporary desertion of the station – we trust that it is only temporary – has exasperated the less tractable of the people, who have exhumed the bodies of their friends interred in the Mission cemetary, and deposited the remains at their own villages

The social condition of the tribes at Hokianga is equally gloomy. This will be seen from a speech addressed to the writer, who was invited to attend a conference of native chiefs held at that river.

SPEECH OF THE CHIEF TAKU, OF HOKIANGA.

"My son, My sentiments to you shall be uttered even as speeches of old.

"My son, – Our father, Moetara, died, and the void was filled up by Rangatira who now stands here.

"You who used to be with us, have come now only as a visitor, but your relative is left to take your place, together with his children.

"During former years, even unto this time, we have been exclaiming, 'Alas! there is no town! – alas! there is no town!' We are impoverished and neglected, as you now see us. We know that love is in your heart towards us; therefore we wish you to carry with you our thoughts and lay them before the Government, in order that something may be devised to remedy the present state of things.

"My son, – We, the people of Hokianga, have been overlooked. The Bay of Islands has its magistrate; Mangonui has its magistrate; and Kaipara too; but the magistrate of Hokianga appears before us in the form of a piece of paper. Yes, my son, the magistrate here is represented by paper: no living man deigns to come hither for the purpose of settling our disputes.

"We are weary of this mode of living, while others are enjoying the advantages of civilization; but your presence amongst us now, has encouraged us to hope that our forlorn condition will he considered, and some means made use of for our advancement.

"False speeches, my son, and blighted hopes are not of to-day; former generations felt them, and we are feeling them now. If you have caused us to hope, my son, others have done the same, and this, like the past, may prove a fallacy that will sicken the heart more and more.

"We are prepared to think so, my son, nevertheless, your kindly feelings towards us in this matter rejoices our hearts.

"Whatever is intended to be done, let it be done quickly, for we are rapidly passing away, and soon you will see us no more."

In a letter written by the concurranoe of about fifty chiefs at the same place, it was observed, "We have heard that the remaining Europeans are going to leave; and there will be no Ministers of religion and no Magistrates." "There will be no ministers of religion?" What a stroke of simplicity, and what an affecting appeal! – an appeal that will be responded to, no doubt by many a heart, not only in New Zealand, but in Christian England. Yes, we are persuaded, that there are many, even in these days of religious declension, whose spirits are deeply imbued with the love of Jesus, – whose feelings are justly pourtrayed in the beautiful lines of the immortal Heber: –

"Shall we whose souls are lighted
With wisdom from on high
Shall we, to man benighted,
The lamp of life deny?
Salvation! oh, salvation!
The joyful sound proclaim.
Till each remotest nation,
Has learned Messiah's name.

Waft, waft ye winds the story,
And you, ye waters roll;
Till like a sea of glory,
It spreads from pole to pole!
Till o'er our ransomed nature
The Lamb for sinners slain.
Redeemer, King, Creator,
In bliss returns to reign."

We do not mean to assert, that there is no missionary in the whole district of Hokianga, and Kaipara; there is one where four used to labour, and his visits to the people under his charge, as a matter of course, will be like those of angels, "few and far between," for we heard from his own lips, that Kaipara, where four hundred natives are congregated, he should not be able to visit, in all probability oftener than once a quarter, the distance from his residence being about 90 miles.

We think it most important that these facts should be known, so that the great religious body, whose operations, in by gone days, were signally blessed by the Great Head of the Church, may have the simpathy and assistance of every lover of the truth, for we have no right to rob the Almighty of his own prerogative in concluding that men are gospel hardened, and attribute their unbelief to this cause or that. Our duty is but too plain; we are to "sow beside all waters," and hold with unwavering faith the consoling declaration, "In due season we shall reap if we faint not."

CHAPTER IX.

CHAPTER IX.

The Kororareka army having been made acquainted with the resolution of Kawiti to make a bold stand, – to perish at the head of his men rather than yield to his opponents, considered it more prudent to enter the thickets of the immediate neighbourhood, whence the more dexterous in the use of the gun could act as sharp shooters, a mode of fighting which the New Zealander has adopted, since the introduction of fire-arms, and which appears particularly congenial to his feelings. We have not been able to ascertain fully the numbers that were shot down by the wide spread armies, the soldiers of which were peeping from behind the trees, and flax bushes; we learn, however, that the report of the musketry resounded through the woods, and most probably this incessant firing was the artifice employed by the parties to keep each other at bay. It should be borne in mind, that all the tribes engaged in this contest were related to one another, the desire to sacrifice human life, therefore, was not so excessive as when contending with a common foe. We have no doubt, however, but that the belligerents issued forth occasionally from their places of concealment, in order to accomplish more effectually that work of destruction which alone could satisfy their overwrought passions, the indulgence of which destroys every tie that binds man to man. "The firing" says William Hau, "commenced in the morning and continued till midnight, and during the whole of this time it rained very heavily." Cold, hungry and faint, the leaders and men became anxious to desist from sheer weariness, but the two commanders were unwilling to humble themselves to each other. At length Rewa advanced and called out, "O Kawiti, let the fighting cease." "O my children," was the reply, "if you say that we are to live, let it be according to your wish."

This temporary cessation of hostilities was hailed with unbounded pleasure by all the warriors who retired to their encampments with clamorous mirth. In speaking of Maori encampments it must not be imagined that either its defences or commissariat were such as to call forth our admiration; the former frequently consisted of a few bushes growing in a state of luxuriance from their parent earth, and the only luxury which the latter could often supply, was, the root of the wild fern, roasted, and pounded. These camps are not inaptly described by an early historian who had occasion to place himself for a night under the protection of the Chief George of Whangaroa, thro' whose instigation the unfortunate captain and crew of the "Boyd" were massacred.

The gentleman in question was accompanied by the Rev. Samuel Marsden, Minister of the Church of England, who had the honor to introduce the Gospel to the benighted people of this land, "and founded a Mission at the Bay of Islands in 1814."

"I slept tolerably well for some part of the night," observes the narrator, "and awaking at the dawn of day a scene, the strangest that can be imagined presented itself to my view. An immense number of human beings, men, women, and children, some half naked, and others loaded with fantastic finery, were all stretched about me in every direction; while the warriors with their spears stuck in the ground, and their other weapons lying beside them, were either peeping out from under their Kakahus, or shaking from off their dripping heads the heavy dew that had fallen in the night. Before sunrise they were all up, and being invigorated and refreshed by that profound sleep which health is always sure to invite, they rose with lively spirits to their desultory pursuits, and spent no time in lethargic slumbers."

In speaking of the confidence reposed in the New Zealander, even in those times of barbarism, the same authority remarks: –

"At the particular request of George, we laid ourselves down to sleep, beside himself and his wife, Mr. Marsden being on one side, and I on the other. The ground was our bed, and we had no other covering than the clothes we wore; while stretched at full length under the broad canopy of heaven, we prepared to repose and feared not to close our eyes in the very centre of these cannibals."

The intelligence relative to this new outbreak between Kawiti and Manu, soon found its way to Hokianga, and Patuone with his brother Waka Nene, the distinguished and faithful ally of the British, raised an army of eight hundred men which were to be despatched forthwith to the Bay of Islands. These persons did not break loose like a wild horde to pillage the Mission premises, as on a former occasion; nor did they tear from its grave the infant child of the servant of God, for the heavenly truths preached by those honored and devoted men, the early missionaries, had by the blessing of heaven turned many "from darkness to light," and who were in consequence, not incapable of sympathizing with the bereaved Missionary,

blending their tears with those of their instructors at the grave of the departed one. Having witnessed the affection of the native people in reference to the circumstance alluded to, perhaps we may be pardoned for introducing here the lines composed on the occasion.

Ah! lovely babe! in Jesus' arms repose,
Secure from sin, the world, and subtle foes;
No dread convulsion now may heave thy breast,
Or mortal pang deprive, thee of thy rest;
An angel now, thy soul a hallowed fire,
And in thy hand the seraph's golden lyre;
While the assembled hosts in sweet amaze,
Fall back and listen to thy song of praise.
Immortal spirit! hast thou soared away
To yonder clime of everlasting day?
Transplanted early to a richer soil,
Where thornless roses flourish without toil
Farewell loved Charles! thou was not spared to see
The tender vine I fondly reared for thee;
Tho' other hopes may this lone heart beguile,
I'll ne'er forget the sweetness of thy smile.
We, the bereaved, would thy cold form bedew
With daily tears, and o'er thy ashes strew,
The choicest flowers that in the valleys grow,
Faint emblems of thy short career below;
But thou dost wear a wreath that e'er shall bloom,
While fragrant roses wither o'er thy tomb.

At this period, and long previous, the Maori warrior accepted the mediation of the Christian Missionary, as will be seen from a short extract of a letter written by the Rev. John Hobbs who has long, and we trust successfully, laboured among the New Zealanders, and whose benevolence, and disinterestedness, justly entitle him to that esteem he has won for himself. Mr. Hobbs remarks: – "In a late war on this river (Hokianga) where I was required to interfere as mediator, the two contending parties paid so much respect to the Lord's day as to defer coming in contact until the following morning.

There was also a general inquiry after truth, which is a sure evidence that Christianity exerted a powerful influence over the savage mind, and this influence swayed the fighting men of Kawiti as well as those of Waka Nene. "There is now," says a pious servant of the cross, "upon this extensive river (Hokianga) a general willingness among the people to hear of the things which belong to their peace; and upon several of its branches they desire to be regularly visited, and instructed in the things of God. For several months past I have frequently been reproached by the Natives for my want of attention to their spiritual necessities, many of whom have actually employed the language of St. Paul in the tenth chapter of the Epistle to the Romans, 'How shall we hear without a preacher?'"

Waka Nene's avowed object in visiting the Bay of Islands with a retinue of eight hundred men. was to establish peaceful relations between the hostile parties. He accordingly landed at Kororareka, where he was received in state, a mark of respect due to so great a chieftain. In that rude procession there was not the glitter of the gold and silver lace, nor the princely crimson bordered with ermine, but there was the not inelegant bordered mat, and the feather of the albatross, waving gracefully over a profusion of jet black hair. The way in which a distinguished chief is received on state occasions, is so accurately described by the author from whose work we have already quoted that we are tempted to insert it here: –

"Immediately before we landed, the fleet of canoes being ranged abreast of each other, the chiefs recommenced their war song, and were joined by the warriors, who stood up brandishing their paddles, and making furious gesticulations. Mr. Marsden and myself were careful in observing every occurrence, and we soon discovered, that this was the signal for the sham-fight to begin. The longer they sung, the more violent grew their emotions while one of Tuatara's warriors running up and down along the beach with a long club made of whalebone in his hand, shook it at our party in token of defiance, and appeared daring them to leave their canoes. This menacing hero was suffered for some time to pass unnoticed, the fury of our warriors not being yet worked up to the proper pitch; however, it was not very long before this crisis arrived; the war song had now set every nerve in motion, and leaping on those impatient for the conflict, they pursued the insulting challenger, who took to his heels the moment they had landed. He retreated, however, only to join the great body of his brother warriors who were posted in a valley screened from our view from the skirts of the hill, and lodged as it were in ambuscade.

"The general attack was now to commence, and our warriors rushed on with such impetuosity towards the valley, that we found it impossible to keep up with them; but here, in place of being the assailants, their impatient fury was anticipated, for Tuatara sallied forth with his whole band of intrepid followers, and made apparently a violent charge into the very midst of them. The wildest vociferations of savage clamour were now heard from both sides, and Tuatara's party being bravely repulsed for the moment, were pursued by their adversaries, who with their lances and spears, seemed to threaten their total destruction. This advantage, however, they were not long able to maintain, while the others rallying with vigorous intrepidity, wheeled round on their pursuers, and obliged them in turn to look for safety in retreat. This bloodless contest appeared for a long time doubtful, victory inclining at one period to Tuatara, and at another to his adversary; when after various manoeuvres of New Zealand generalship, and much terrible fighting, though never dangerous, both sides resolved to put an end to their hostilities, in the same good humour with which they had commenced; and the opposite com-

batants joining together in the dance and war song, brought their harmless strife to a friendly conclusion."

It is generally supposed that not only the actual fighting, but all savage displays and heathenish practices have been discontinued, – that the tribes professing Christianity have exchanged their deadly weapons for those which are not carnal, but "mighty through God to the pulling down of strong holds." This is unhappily not the case; the great enemy of souls is now exerting a most powerful influence upon the minds of the native people, so much so, that the labours of their Christian instructors, seem to be, in very many instances, a signal failure. In proof of this assertion we have only to mention New Plymouth, the Bay of Plenty, Whangaruru, and other places where the natives are shooting one another down, and committing the most inhuman atrocities. Under these circumstances, it may be asked whether the present agency in operation is the one best adapted to promote the spiritual welfare of the aboriginal population. The question is indeed a solemn one, and in every way worthy of the prayerful consideration of Christian, men. "How is it," said one to a missionary, "that your labours make no impression upon the members of your congregation?" "Ah," replied the rev. gentleman, "we move in an atmosphere here which seems to deprive us of our English energy and love." This is a melancholy confession, but we cannot help admiring the candour of the good man who made it; nor can we help thinking that, if all his brethren were alike candid, but that there would be "a mighty shaking among the dry bones," and a revivifying process going on, which would cause "the wilderness and the solitary place to be glad for them, and the desert to rejoice and blossom as the rose."

CHAPTER X.

CHAPTER X.

After the sham fight and war dance the Hokianga people under Tamati Waka Nene proceeded to the settlement; then followed the weeping, the speechifying, and the feasting. The Ngaitawake aid other tribes concerned, having signified their willingness to make peace, it was unanimously agreed that the parties should wait on the Venerable Archdeacon Henry Williams, and request him to act as mediator. The New Zealander's keen sense of honour often deters him from pursuing a course which his better judgment dictates; often he is most anxious to be reconciled to his enemy, but the mere probability of his proposals being rejected by his opponent so influences his conduct as to induce him to carry on a warfare without the remotest chance of success; in other words, he is utterly regardless of consequences, and his speeches, together with his actions, lead us to the inevitable conclusion, that if all the gold of California and Australia was at his command, he would sacrifice it, and his life too, for the gratification of this honour falsely so called.

Hence the custom among this people, namely, the acceptance of the services of a neutral party, for the purpose of establishing peaceful relations. The feud at Taranaki must be healed in this way, otherwise the strife is likely to continue, till one tribe or the other is exterminated. To locate ourselves within a Maori pa, with the hope of reconciling the belligerents, is more fanciful than wise; indeed, no better mode could be adopted, to deprive ourselves of that influence which, as civilized and Christian men, we necessarily exert over the untutored native mind. Nor may we fully calculate the mischievous tendency of publishing in the native language, the insolent speeches of those natives at Taranaki who have been pleased to style themselves "friendly." Their friendliness consists in offering land for sale that was not theirs; they held it conjointly with the tribes who are now resisting their assumption. The absence of their friendliness moreover, is but too apparent in their rejection of the mediation of a British Governor, and in their present daring disregard of British law. As these people are not disposed to listen to the voice of moral suasion, have they been peremptorily commanded to lay down their guns?

It is absolutely necessary that the mediatorial party should have the confidence and esteem of the opposing powers, as in the case of Archdeacon Williams, who is regarded by the Maori people as the Father of the Native Churches, and a man of piety and "excellent understanding." To mention certain persons, therefore, as "peacemakers," is to acknowledge their merits, – to acknowledge that they are respected and beloved.

Waka Nene and the other Chiefs interested in the strife, having secured the cordial co-operation of Mr. Williams, set off in company with the Archdeacon to Pomare's pa at Otuihu.

The number of natives was considerable, for independently of the Hokianga force, there were the tribes of Kororareka and other places. On the arrival of the army in the canoes at the place appointed for disembarking, Waka Nene and a

few other influential personages were chosen to form the suite of the venerable missionary. The negotiations were not quite so tardy as those carried on by the Vienna Conferences, for the Maori diplomatist had not then learnt the art of trifling with serious matters. We are not prepared to assert that certain propositions were made which would be answered by a simple yea or nay. Not so; there would be a large amount of discussion on the question then pending, and the oratorical powers of all the great men would be enlisted on one side or the other. Governor Sir George Grey evinced a thorough acquaintance with the views of the native people, when he wrote on this subject. His Excellency cogently observes: –

"According to the custom of the nation, the most effective speeches were invariably principally made up from recitations of portions of ancient poetry. In this case, the art of the orator was shown by selecting a quotation from an ancient poem, which figuratively, but dimly shadowed forth his intentions and opinions. As he spoke, the people were pleased with the beauty of the poetry, and at his knowledge of their ancient poets, whilst their ingenuity was excited to endeavour to detect from his figurative language, what were his intentions and designs. Quotation after quotation, as they were rapidly and forcibly chaunted forth, made his meaning clearer and clearer. Curiosity and attention were by degrees riveted upon the speaker, and if his sentiments were in unison with the great mass of the assembly, and he was a man of influence, as each succeeding quotation gradually removed the doubt which hung upon the minds of the attentive group who were seated upon the ground around him, murmur of applause rose after murmur of applause, until, at some closing quotation which left no doubt as to his real meaning, the whole assembly gave way to tumults of delight, and applauded equally the determination he had formed, his poetic knowledge, and his oratorical art, by which under images beautiful to them, he had for so long a time veiled, and at last so perfectly manifested his real intentions."

The arguments put forth by Archdeacon Williams and the influential personages who accompanied him, had their desired effect upon the great mass of the people, and according to the customs of those times, conciliatory messages were forwarded to the camp of the adversary. That most exemplary missionary, the Rev. N. Turner, also used his best efforts to effect a reconciliation between the adverse tribes, and in order to carry out his benevolent intentions undertook a journey to the Bay of Islands in company with the Rev. J. Whitely. The Kororareka tribes were not backward in giving expression to their kindly sentiments, and their numerous quotations from the ancient poets were said to be extremely appropriate. Amongst many other excellent poems recited on the occasion was the following, the sentiments of which called forth the admiration of the whole assemblage: –

Oh! wonder not that we should be estranged
That we should search out other homes than these,
For fires are kindled to destroy us,
And men are deemed no better than the poor wild weed,
Art thou, the descendant of famed Puhitaniwharau,
Of yore? So am I.
And wouldst thou overwhelm me quite,
So that my name and place may
Never more be heard among the tribes?
Ah! this thou canst not do, for I am,
Like thyself, the offspring of the great one
Marutuwehi, whose teeth were sharper
Than the wintry winds.
Are we no equal? Then let us
Share the lands bequeathed to us
By our forefathers, even Puketihi.
My people, think you that the land
Will wing its way to Tauranga?
Tho' the land apportioned to us be but small,
Grasp it firmly.
When our sires departed, said they not to us
"Oh! sons, be not hasty in your projects or decisions,
"For the high minded ones are ever careful;
"But you may be hasty in lifting up your voices
"To quell the din of battle; you may
"Be hasty to establish peace and order;
"This will make you mighty.
"And thousands will rise up to laud your greatness.'

At the close of the speechifying and singing the warriors, amounting, we are told to two thousand, joined in a war dance. This, however, was not the savage yell of defiance, but the blending together of the voices of a great multitude whose feelings were in unison; – who had long experienced the extreme misery of war, and who were about to enjoy the advantages of peace. It is not too much to say that even the cruel, barbaric New Zealander could feelingly say, with the Christian poet –

"O war, what art thou?
After the brightest conquest what remains
Of all thy glories?

* * * * *

– – -"When the song
Of dear bought joy, with many a triumph swelled,
Salutes the victors ear and soothes his pride,
How is the grateful harmony profaned
With the sad disonance of virgins' cries,
Who mourn their brothers slain! of mothers hoar
Who clasp their withered hands and fondly ask,
With iteration shrill, – their slaughtered sons!
How is the laurel's verdure stained with blood
And soiled with widow's tears!"

The war dance, was unusually spirited and very imposing; the bright gleam of the musket raised high above the head, made the scene terrible to behold, whilst it evinced the marshal pride of these daring warriors. At the close of the performance, blank cartridges were fired into the air, as a tribute of respect for the dead who had fallen during the strife, and as a

mark of reciprocity of feeling, and unanimity of purpose.

Thus terminated the wars of Kawiti with his countrymen; and oh, what horrors meet us at almost every step we venture to take! We search in vain for one tear of sympathy on the part of the infuriated warrior as he grasped his blood-stained battle-axe to seal the doom of thousands. To take the life of his distinguished prisoner, in cold blood, with a costly weapon, was a meritorious act in his estimation, and equally meritorious was it to chain in perpetual bondage the offspring of his fallen foe. The merciless deeds of the deeply degraded New Zealanders were sought to be atoned for, by offering up to their imaginary gods, as a propitiatory sacrifice, the quivering heart of the bleeding victim, nor knew they the while, that the precious blood of Him who gave them their being, had been poured forth to secure their individual salvation, and for the complete establishment of "peace on earth and good will towards men."

The New Zealander imagined that war was not only justifiable, but a pursuit in every respect commendable, not being aware of the solemn fact that war is murder on an extensive scale, the Divine Being alone claiming the retributive power, as declared in his word, – "Vengeance is mine, I will repay, saith the Lord." Indeed it is very questionable whether the Maori priest in practising his numerous divinations, and promising a paradise to the hero of blood, considered he was propagating error, although we are informed by several who have written on this subject, that "they pretended to divine."

All things are possible to the Almighty, and comparatively speaking, possible to those who believingly cling to His unalterable promises; but it could scarcely be expected, that the limited instructions which the restive Hongihika, and his adherents, heard from the lips of the excellent men who had the honor of introducing the Gospel to these shores, would totally revolutionize their views, for in that age of cannibalism, they were "slow to hear," whilst "their feet were swift to shed blood."

Since these days of severe trial, upwards of thirty years have rolled into eternity, never to be recalled, and what advancement have the New Zealanders made? it may be asked during this lengthened period. It is true we hear of much being done, and some of the latest authors inform us that Christianity has transformed "a nation of millions of cannibals into a vast, orderly, and regulated Christian community."

Now, we have no desire whatever, to undervalue the good which has been achieved; and we are even willing to admit the assertion, so often announced from the platform, that the Christian Missionary "paved the way for colonization." But when we are told, that there are scores, and "hundreds of the native people, who have been made 'wise unto salvation through faith which is in Christ Jesus;'" – that they "are walking in the fear of the Lord and in the light of his countenance;" – when we are told this and much more, we are tempted to say with the great Evangelical Poet Wesley: – "Ye different sects, who all declare, 'Lo here is Christ!' or 'Christ is there!' Your stronger proofs divinely give, And shew me where the Christians live."

That the natives generally are in a deplorable condition at the present time, no one we think will dispute. The ancient heathenish observances are being resorted to, and it is no uncommon thing for natives who have been received into the Church by baptism to seek information at the maori oracle, and undergo the process of tattooing.

Is there no remedy for all this? We trust that the remedy is at hand, for we learn with unfeigned pleasure that the Bible is being translated into the Maori tongue. The mere annunciation of divine truth unsustained by faith, and unwearied ardent prayer, is not likely, – as we unhappily, experience among ourselves, – to achieve much good. An enquiring people, like the New Zealanders, when possessed of that blessed Book, will "read, mark, learn, and inwardly digest" its sacred truths; and their minds will be drawn out after other pursuits, besides the love of war, and the hateful lust after gold, – evils; which are not only tolerated by professing Christians, in these days of mere intellectual religion, but also warmly advocated.

The study of the sublime visits of prophecy, by the Native population, which are now being "unsealed to every eye;" – the chronological order of events, contained in the prophetic portions of Holy Writ, which are daily becoming matters of history, announcing with trumpet-tongued voice, the speedy advent of the world's Saviour, – will, we are persuaded, so rivet the attention, and overawe the mind, that the petty jealousies about land, and other equally insignificant matters, will be lost in the vastness of these heavenly subjects, – a spirit of prayer and watchfulness will be engendered, and a consequent preparedness for the awfully solemn crisis, when the proclamation shall be made by the Mighty Angel, like the roar of thunder, resounding from pole to pole, – "BEHOLD THE BRIDEGROOM COMETH!"

END OF PART I.

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