Decoration.
Decoration.
Trading in the old times. — The native difficulty. — Virtue its own reward. — Rule Britannia. — Death of my chief. — His dying speech. — Rescue. — How the world goes round.
From the years 1822 to 1826, the vessels trading for flax had, when at anchor, boarding nettings up to the tops. All the crew were armed, and, as a standing rule, not more than five natives, on any pretence, allowed on board at one time. Trading for flax in those days was to be undertaken by a man who had his wits about him; and an old flax trader of those days, with his 150 ton schooner "out of Sydney," cruising all round the coast of New Zealand, picking up his five tons at one port, ten at another, twenty at another, and so on, had questions, commercial, diplomatic, and military, to solve every day, that would drive all the "native department," with the minister at their head, clean out of their senses. Talk to me of the "native difficulty"—pooh! I think it was in 1822 that an old friend of mine bought, at Kawhia, a woman who was just going to be baked. He gave a cartridge-box full ofcartridges for her, which was a great deal more than she was really worth; but humanity does not stick at trifles. He took her back to her friends at Taranaki, from whence she had been taken, and her friends there gave him at once two tons of flax and eighteen pigs, and asked him to remain a few days longer till they should collect a still larger present in return for his kindness; but, as he found out their intention was to take the schooner, and knock himself and crew on the head, he made off in the night. But he maintains to this day that "virtue is its own reward"—"at least 'tis so at Taranaki." Virtue, however, must have been on a visit to some other country, (shedoesgo out sometimes,) when I saw and heard a British subject, a slave to some natives on the West Coast, begging hard for somebody to buy him. The price asked was one musket, but the only person on board the vessel possessing those articles preferred to invest in a different commodity. The consequence was, that the above-mentioned unit of the great British nation lived, and ("Rule Britannia" to the contrary notwithstanding) died a slave; but whether he was buried, deponent sayeth not.
My oldrangatiraat last began to show signs that his time to leave this world of care was approaching. He had arrived at a great age, and a rapid and general breaking up of his strength became plainly observable. He often grumbled that men should grow old, and oftener that no great war broke out in which he might make a final display, and die withéclât. The last two years of his life were spentalmost entirely at my house, which, however, he never entered. He would sit whole days on a fallen puriri near the house, with his spear sticking up beside him, and speaking to no one, but sometimes humming in a low droning tone some old ditty which no one knew the meaning of but himself, and at night he would disappear to some of the numerous nests or little sheds he had around the place. In summer he would roll himself in his blanket and sleep anywhere, but no one could tell exactly where. In the hot days of summer, when his blood I suppose got a little warm, he would sometimes become talkative, and recount the exploits of his youth. As he warmed to the subject he would seize his spear and go through all the incidents of some famous combat, repeating every thrust, blow, and parry as they actually occurred, and going through as much exertion as if he was really and truly fighting for his life. He used to go through these pantomimic labours as a duty whenever he had an assemblage of the young men of the tribe around him, to whom, as well as to myself, he was most anxious to communicate that which he considered the most valuable of all knowledge, a correct idea of the uses of the spear, a weapon he really used in a most graceful and scientific manner; but he would ignore the fact that "Young New Zealand" had laid down the weapon for ever, and already matured a new system of warfare adapted to their new weapons, and only listened to his lectures out of respect to himself and not for his science. Atlast this old lion was taken seriously ill and removed permanently to the village, and one evening a smart handsome lad, of about twelve years of age, came to tell me that histupunawas dying, and had said he would "go" to-morrow, and had sent for me to see him before he died. The boy also added that the tribe wereka poto, or assembled, to the last man around the dying chief. I must here mention that, though this oldrangatirawas not the head of his tribe, he had been for about half a century the recognized war chief of almost all the sections orhapuof a very numerous and warlikeiwior tribe, who had now assembled from all their distant villages and pas to see him die. I could not, of course, neglect the invitation, so at daylight next morning I started on foot for the native village, which I, on my arrival about mid-day, found crowded by a great assemblage of natives. I was saluted by the usualhaere mai!and a volley of musketry, and I at once perceived that, out of respect to my old owner, the whole tribe from far and near, hundreds of whom I had never seen, considered it necessary to make much of me,—at least for that day,—and I found myself consequently at once in the position of a "personage." "Here comes the pakeha!—hispakeha!—make way for the pakeha!—kill those dogs that are barking at the pakeha!" Bang! bang! Here a double barrel nearly blew my cap off by way of salute. I did for a moment think my head was off. I, however, being quiteau faitin Maori etiquette by this time, thanks to the instructions and example of my oldfriend, fixed my eyes with a vacant expression looking only straight before me, recognized nobody, and took notice of nothing, not even the muskets fired under my nose or close to my back at every step, and each, from having four or five charges of powder, making a report like a cannon. On I stalked, looking neither to the right or the left, with my spear walking-staff in my hand, to where I saw a great crowd, and where I of course knew the dying man was. I walked straight on, not even pretending to see the crowd, as was "correct" under the circumstances; I being supposed to be entranced by the one absorbing thought of seeing "mataora," or once more in life myrangatira. The crowd divided as I came up, and closed again behind me as I stood in the front rank before the old chief, motionless, and, as in duty bound, trying to look the image of mute despair, which I flatter myself I did to the satisfaction of all parties. The old man I saw at once was at his last hour. He had dwindled to a mere skeleton. No food of any kind had been prepared for or offered to him for three days; as he was dying it was of course considered unnecessary. At his right side lay his spear, tomahawk, and musket. (I never saw him with the musket in his hand all the time I knew him.) Over him was hanging his greenstonemere, and at his left side, close, and touching him, sat a stout, athletic savage, with a countenance disgustingly expressive of cunning and ferocity, and who, as he stealthily marked me from the corner of his eye, I recognized as one of those limbs of Satan, a Maoritohunga. The old man was propped up in a reclining position, his face towards the assembled tribe, who were all there waiting to catch his last words. I stood before him, and I thought I perceived he recognized me. Still all was silence, and for a full half hour we all stood there, waiting patiently for the closing scene. Once or twice thetohungasaid to him in a very loud voice, "The tribe are assembled, you won't die silent?" At last, after about half an hour, he became restless, his eyes rolled from side to side, and he tried to speak, but failed. The circle of men closed nearer, and there was evidence of anxiety and expectation amongst them, but a dead silence was maintained. At last, suddenly, without any apparent effort, and in a manner which startled me, the old man spoke clearly out, in the ringing metallic tone of voice for which he had been formerly so remarkable, particularly when excited. He spoke. "Hide my bones quickly where the enemy may not find them: hide them at once." He spoke again—"Oh my tribe, be brave! be brave that you may live. Listen to the words of my pakeha; he will unfold the designs of his tribe." This was in allusion to a very general belief amongst the natives at the time, that the Europeans designed sooner or later to exterminate them and take the country, a thing the old fellow had cross-questioned me about a thousand times; and the only way I could find to ease his mind was to tell him that if ever I heard any such proposal I would let him know, protesting at the same time that no such intention existed. This notion ofthe natives has since that time done much harm, and will do more, for it is not yet quite given up. He continued—"I give mymereto my pakeha,"—"my two old wives will hang themselves,"—(here a howl of assent from the two old women in the rear rank)—"I am going; be brave, after I am gone." Here he began to rave; he fancied himself in some desperate battle, for he began to call to celebrated comrades who had been dead forty or fifty years. I remember every word—"Charge!" shouted he—"Charge!Wata, charge!Tara, charge! charge!" Then after a short pause—"Rescue! rescue! to my rescue!ahau! ahau! rescue!" The last cry for "rescue" was in such a piercing tone of anguish and utter desperation, that involuntarily I advanced a foot and hand, as if starting to his assistance; a movement, as I found afterwards, not unnoticed by the superstitious tribe. At the same instant that he gave the last despairing and most agonizing cry for "rescue," I saw his eyes actually blaze, his square jaw locked, he set his teeth, and rose nearly to a sitting position, and then fell back dying. He only murmured—"How sweet is man's flesh," and then the gasping breath and upturned eye announced the last moment. Thetohunganow bending close to the dying man's ear, roared out "Kai kotahi ki te ao! Kia kotahi ki te ao! Kia kotahi ki te po!" The poor savage was now, as I believe, past hearing, and gasping his last. "Kai kotahi ki te ao!"—shouted the devil priest again in his ear, and shaking his shoulder roughly with his hand—"Kia kotahi ki teao!—Kai kotahi ki te po!" Then giving a significant look to the surrounding hundreds of natives, a roar of musketry burst forth.Kai kotahi ki te ao!Thus in a din like pandemonium, guns firing, women screaming, and the accursedtohungashouting in his ear, died "Lizard Skin," as good a fighting man as ever worshipped force or trusted in the spear. His death on the whole was thought happy, for his last words were full of good omen:—"How sweet is man's flesh."
Next morning the body had disappeared. This was contrary to ordinary custom, but in accordance with the request of the old warrior. No one, even of his own tribe, knows where his body is concealed, but the two men who carried it off in the night. All I know is that it lies in a cave, with the spear and tomahawk beside it.
The two old wives were hanging by the neck from a scaffold at a short distance, which had been made to place potatoes on out of the reach of rats. The shrivelled old creatures were quite dead. I was for a moment forgetful of the "correct" thing, and called to an old chief, who was near, to cut them down. He said, in answer to my hurried call, "by-and-bye; it is too soon yet;they might recover." "Oh," said I, at once recalled to my sense of propriety, "I thought they had been hanging all night," and thus escaped the great risk of being thought a mere meddling pakeha. I now perceived the old chief was employed making a stretcher, orkauhoa, to carry the bodies on. At a short distance also were five old creatures of women,sitting in a row, crying, with their eyes fixed on the hanging objects, and everything was evidently going onselon les règles. I walked on. "E tika ana," said I, to myself. "It's all right, I dare say."
The two young wives had also made a desperate attempt in the night to hang themselves, but had been prevented by two young men, who, by some unaccountable accident, had come upon them just as they were stringing themselves up, and who, seeing that they were not actually "ordered for execution," by great exertion, and with the assistance of several female relations, who they called to their assistance, prevented them from killing themselves out of respect for their old lord. Perhaps it was to revenge themselves for this meddling interference that these two young women married the two young men before the year was out, and in consequence of which, and as a matter of course, they were robbed by the tribe of everything they had in the world, (which was not much,) except their arms. They also had to fight some half dozen duels each with spears, in which, however, no one was killed, and no more blood drawn than could be well spared. All this they went through with commendable resignation; and so, due respect having been paid to the memory of the old chief, and the appropriators of his widows duly punished according to law, further proceedings were stayed, and everything went on comfortably. And so the world goes round.
Decoration.
Mana. — Young New Zealand. — The law of England. — "Pop goes the weasel." — Right if we have might. — God save the Queen. — Good advice.
In the afternoon I went home musing on what I had heard and seen. "Surely," thought I, "if one half of the world does not know how the other half live, neither do they know how they die."
Some days after this a deputation arrived to deliver up my old friend'smere. It was a weapon of greatmana, and was delivered with some little ceremony. I perceive now I have written this wordmanaseveral times, and think I may as well explain what it means. I think this the more necessary as the word has been bandied about a good deal of late years, and meanings often attached to it by Europeans which are incorrect, but which the natives sometimes accept because it suits their purpose. This same wordmanahas several different meanings, and the difference between these diverse meanings is sometimes very great, and sometimes only a mere shade of meaning, though one very necessary to observe; and it is,therefore, quite impossible to find any one single word in English, or in any other language that I have any acquaintance with, which will give the meaning ofmana. And, moreover, though I myself do know all the meanings and different shades of meaning properly belonging to the word, I find a great difficulty in explaining them; but as I have begun, the thing must be done. It will also be a tough word disposed of to my hand, when I come to write my Maori dictionary, in a hundred volumes, which, if I begin soon, I hope to have finished before the Maori is a dead language.
Now then formana.Virtus,prestige, authority, good fortune, influence, sanctity, luck, are all words which, under certain conditions, give something near the meaning ofmana, though not one of them give it exactly; but before I am done, the reader shall have a reasonable notion (for a pakeha) of what it is.
Manasometimes means a more than natural virtue or power attaching to some person or thing, different from and independent of the ordinary natural conditions of either, and capable of either increase or diminution, both from known and unknown causes. Themanaof a priest ortohungais proved by the truth of his predictions, as well as the success of his incantations,which same incantations, performed by another person, of inferior mana, would have no effect. Consequently, this description ofmanais a virtue, or more than natural or ordinary condition attaching to the priest himself, and whichhe may become possessed of and also lose without any volition of his own. When
"Apollo from his shrine,No longer could divine,The hollow steep of Delphos sadly leaving,"—
Thenthe oracle had lost itsmana.
Then there is the doctor'smana. The Maori doctors in the old times did not deal much in "simples," but they administered large doses ofmana. Now when most of a doctor's patients recovered, hismanawas supposed to be in full feather; but if, as will happen sometimes to the best practitioners, a number of patients should slip through his fingersseriatim, then hismanawas suspected to be getting weak, and he would not be liable to be "knocked up" as frequently as formerly.
Manain another sense is the accompaniment of power, but not the power itself; nor is it even in this sense exactly "authority," according to the strict meaning of that word, though it comes very near it. This is the chief'smana. Let him lose the power, and themanais gone; but mind you do not translatemanaas power; that won't do: they are two different things entirely. Of this nature also is themanaof a tribe; but this is not considered to be the supernatural kind ofmana.
Then comes themanaof a warrior. Uninterrupted success in war proves it. It has aslighttouch of the supernatural, but not much. Good fortune comes near the meaning, but is just a little too weak. Thewarrior'smanais just a little something more than bare good fortune; a severe defeat would shake it terribly; two or three in succession would show that it was gone: but before leaving him, some supernaturally ominous occurrence might be expected to take place, such as are said to have happened before the deaths of Julius Cæsar, Marcus Antonius, or Brutus. Let not any one smile at my, even in the most distant way, comparing the old Maori warriors with these illustrious Romans, for if they do, I shall answer that some of the old MaoriToa, were thought as much of intheirworld, as any Greek or Roman of old was in his; and, moreover, that it is my private opinion, that if the best of them could only have met my friend "Lizard Skin," in his best days, and would take off his armour and fight fair, that the aforesaid "Lizard Skin" would have tickled him to his heart's content with the point of his spear.
A fortress often assailed but never taken has amana, and one of a high description too. The name of the fortress becomes apepeha, a war boast or motto, and a war cry of encouragement or defiance, like thesloganof the ancient Highlanders in Scotland.
A spear, a club, or amere, may have amana, which in most cases means that it is a lucky weapon which good fortune attends, if the bearer minds what he is about; but some weapons of the old times had a strongermanathan this, like themanaof the enchanted weapons we read of in old romances or fairy tales. Let any one who likes give an English word for this kind ofmana. I have done with it.
I had once a tame pig, which, before heavy rain, would always cut extraordinary capers and squeak like mad. Every pakeha said he was "weather-wise;" but all the Maori said it was a "poaka whai mana," a pig possessed ofmana;it had more than natural powersand could foretell rain.
If ever this talk about the good old times be printed and published, and every one buy it, and read it, and quote it, and believe every word in it, as they ought, seeing that every word is true, then it will be apuka puka whai mana, a book ofmana; and I shall have a high opinion of the good sense and good taste of the New Zealand public.
When the law of England is the law of New Zealand, and the Queen's writ will run, then both the Queen and the law will have greatmana; but I don't think either will ever happen, and so neither will have anymanaof consequence.
If the reader has not some faint notion ofmanaby this time, I can't help it; I can't do any better for him. I must confess I have not pleased myself. Any European language can be translated easily enough into any other; but to translate Maori into English is much harder to do than is supposed by those who do it every day with ease, but who do not know their own language or any other but Maori perfectly.
I am always blowing up "Young New Zealand," and calling them "reading, riting, rethmatiking" vagabonds, who will never equal their fathers; but I mean it all for their own good—(poor things!)—like a father scolding his children. But onedoesgetvexed sometimes. Their grandfathers, if they had no backs, had at least good legs, but the grandsons can't walk a day's journey to save their lives;theymustride. The other day I saw a young chap on a good horse; he had a black hat and polished Wellingtons; his hat was cocked knowingly to one side; he was jogging along, with one hand jingling the money in his pocket; and may I never see another war dance, if the hardened villain was not whistling "Pop goes the weasel!" What will all this end in?
My only hope is in a handy way (to give them their due) which they have with atupara; and this is why I don't think the law will have muchmanahere in my time,—I mean thepakehalaw; for to say the worst of them, they are not yet so far demoralized as to stand any nonsense of that kind, which is a comfort to think of. I am a loyal subject to Queen Victoria, but I am also a member of a Maori tribe; and I hope I may never see this country so enslaved and tamed that a single rascally policeman, with nothing but a bit of paper in his hand, can come and take arangatiraaway from the middle of hishapu, and have him hanged for something of no consequence at all, except that it is against the law. What would old "Lizard Skin" say to it? His grandson certainly is now a magistrate, and if anything is stolen from a pakeha, he will get it back,if he can, and won't stick to it, because he gets a salary in lieu thereof; but he has told me certain matters in confidence, and which I therefore cannot disclose. I can only hint there was something said about the law, and driving the pakeha into the sea.
I must not trust myself to write on these matters. I get so confused, I feel just as if I was two different persons at the same time. Sometimes I find myself thinking on the Maori side, and then just afterwards wondering if "we" can lick the Maori, and set the law upon its legs, which is the only way to do it. I therefore hope the reader will make allowance for any little apparent inconsistency in my ideas, as I really cannot help it.
I belong to both parties, and I don't care a straw which wins; but I am sure we shall have fighting. Menmustfight; or else what are they made for? Twenty years ago, when I heard military men talking of "marching through New Zealand with fifty men," I was called a fool because I said they could not do it with five hundred. Now I am also thought foolish by civilians, because I say we can conquer New Zealand with our present available means, if we set the right way about it (which we won't). So hurrah again for the Maori! We shall drive the pakeha into the sea, and send the law after them! If we can do it, we are right; and if the pakeha beat us,theywill be right too. God save the Queen!
So now, my Maori tribe, and also my pakeha countrymen, I shall conclude this book with good advice; and be sure you take notice; it is given toboth parties. It is a sentence from the last speech of old "Lizard Skin." It is to you both. "Be brave, that you maylive."
VERBUM SAPIENTI.
Decoration.
This little tale is an endeavour to call back some shadows from the past: a picture of things which have left no record but this imperfect sketch. The old settlers of New Zealand—my fellow pioneers—will, I hope, recognize the likeness. To those who have more recently sought these shores, I hope it may be interesting. To all it is respectfully presented.
Decoration.
HISTORY OF THE WAR IN THE NORTH OF NEW ZEALAND AGAINST THE CHIEF HEKE.
Many years ago, Hongi Ika, the great warrior chief of New Zealand, was dying.[6]His relations, friends, and tribe were collected around him, and he then spoke to them in these words: "Children and friends, pay attention to my last words. After I am gone, be kind to the missionaries, be kind also to the other Europeans; welcome them to the shore, trade with them, protect them, and live with them as one people; but if ever there should land on this shore a people who wear red garments, who do no work, who neither buy nor sell, and who always have arms in their hands, then be aware that these are a people called soldiers, a dangerous people, whose only occupation is war. When you see them, make waragainst them. Then, O my children, be brave! then, O friends, be strong! Be brave that you may not be enslaved, and that your country may not become the possession of strangers." And having said these words, he died.
After this, years passed away, and the pakeha increased in numbers, and were spread over the whole country, and traded with the Maori, and lived with them, and the Maori were pleased with them, for they got from them plenty of gunpowder, and tomahawks, and blankets, and all the wealth of the pakeha became theirs, and there was no fighting between them, but all lived together as friends.
More years passed away, and then came a chief of the pakeha who we heard was called a Governor. We were very glad of his arrival, because we heard he was a great chief, and we thought, he being a great chief, would have more blankets and tobacco and muskets than any of the other pakeha people, and that he would often give us plenty of these things for nothing. The reason we thought so was because all the other pakeha often made us presents of things of great value, besides what we got from them by trading. Who would not have thought as we did?
The next thing we heard was, that the Governor was travelling all over the country with a large piece of paper, asking all the chiefs to write their names or make marks on it. We heard, also, that the Ngapuhi chiefs, who had made marks or written on that paper, had been given tobacco, and flour, and sugar, and many other things, for having done so.
We all tried to find out the reason why the Governor was so anxious to get us to make these marks. Some of us thought the Governor wanted to bewitch all the chiefs,[7]but our pakeha friends laughed at this, and told us that the people of Europe did not know how to bewitch people. Some told us one thing, some another. Some said the Governor only wanted our consent to remain, to be a chief over the pakeha people; others said he wanted to be chief over both pakeha and Maori. We did not know what to think, but were all anxious he might come to us soon; for we were afraid that all his blankets, and tobacco, and other things would be gone before he came to our part of the country, and that he would have nothing left to pay us for making our marks on his paper.
Well, it was not long before the Governor came, and with him came other pakeha chiefs, and also people who could speak Maori; so we all gathered together, chiefs and slaves, women and children, and went to meet him; and when we met the Governor, the speaker of Maori told us that if we put our names,or even made any sort of a mark, on that paper, the Governor would then protect us, and prevent us from being robbed of our cultivated land, and our timber land, and everything else which belonged to us. Some of the people were very much alarmed when they heard this, for they thought that perhaps a great war expedition was coming against us from some distant country, to destroy us all; others said he was only trying to frighten us. The speaker of Maori then went on to tell us certain things, but the meaning of what he said was so closely concealed we never have found it out.[8]One thing we understood well, however; for he told us plainly that if we wrote on the Governor's paper, one of the consequences would be that great numbers of pakeha would come to this country to trade with us, that we should have abundance of valuable goods, and that before long there would be great towns, as large as Kororareka, in every harbour in the whole island. We were very glad to hear this; for we never could up to this time get half muskets or gunpowder enough, or blankets,or tobacco, or axes, or anything. We also believed what the speaker of Maori told us, because we saw that our old pakeha friends who came with us to see the Governor believed it.
After the speaker of Maori had ceased, then Te Tao Nui and some other chiefs came forward and wrote on the Governor's paper; and Te Tao Nui went up to the Governor, and took the Governor's hand in his and licked it! We did not much like this; we all thought it so undignified. We were very much surprised that a chief such as Te Tao Nui should do so; but Te Tao Nui is a man who knows a great deal about the customs of the pakeha; he has been to Port Jackson in a ship, and he, seeing our surprise, told us that when the great pakeha chiefs go to see the King or Queen of England they do the same, so we saw then that it was a straight proceeding. But after Te Tao Nui and other chiefs had made marks and written on the Governor's paper, the Governor did not give them anything. We did not like this, so some other chiefs went forward, and said to the Governor, "Pay us first, and we will write afterwards." A chief from Omanaia said, "Put money in my left hand, and I will write my name with my right," and so he held out his hand to the Governor for the money; but the Governor shook his head and seemed displeased, and said he would not pay them for writing on the paper.
Now, when all the people saw this they were very much vexed, and began to say one to another, "It is wasting our labour coming here to see this Governor,"and the chiefs began to get up and make speeches. One said, "Come here, Governor; go back to England;" and another said, "I am Governor in my own country, there shall be no other;" and Paapahia said, "Remain here and be Governor of this island, and I will go to England and be King of England, and if the people of England accept me for their King it will be quite just; otherwise you do not remain here." Then many other chiefs began to speak, and there was a great noise and confusion, and the people began to go away, and the paper was lying there, but there was no one to write on it. The Governor looked vexed, and his face was very red. At this time some pakehas went amongst the crowd, and said to them, "You are foolish; the Governor intends to pay you when all the writing is done, but it is not proper that he should promise to do so; it would be said you only wrote your names for pay; this, according to our ideas, would be a very wrong thing." When we heard this we all began to write as fast as we could, for we were all very hungry with listening and talking so long, and we wanted to go to get something to eat, and we were also in a hurry to see what the Governor was going to give us; and all the slaves wanted to write their names, so that the Governor might think they were chiefs, and pay them; but the chiefs would not let them, for they wanted all the payment for themselves. I and all my family made our marks, and we then went to get something to eat; but we found our food not half done, for the women and slaves who should have looked after the cooking were all madabout the Governor, so when I saw that the food was not sufficiently done, I was aware that something bad would come of this business.[9]
Next morning the things came with which the Governor intended to pay us for writing our names, but there was not much tobacco, and only few blankets;[10]and when they were divided some of the chiefs had nothing, others got only a few figs of tobacco, some one blanket, others two. I got for myself and all my sons, and my two brothers, and my three wives, only two blankets. I thought it was too little, and was going to return them, but my brother persuaded me to keep them; so we got into our canoe to go home, and on the way home we began to say, "Who shall have the blankets?" And so we began to quarrel about them. One of my brothers then said, "Let us cut them in pieces, and give every one a piece." I saw there was going to be a dispute about them, and said, "Let us send them back." So we went ashore at the house of a pakeha, and got a pen and some paper, and my son, who could write, wrote a letter for us all to the Governor, telling him to take back the blankets, and to cut our names outof the paper, and then my two brothers and my sons went back and found the Governor in a boat about to go away. He would not take back the blankets, but he took the letter. I do not know to this day whether he took our names out of the paper. It is, however, no matter; what is there in a few black marks? Who cares anything about them?
Well, after this, the Governor died; he was bewitched, as I have heard, by atohungaat the South, where he had gone to get names to his paper; for this was his chief delight, to get plenty of names and marks on his paper. He may not have been bewitched, as I have heard, but he certainly died, and the paper with all the names was either buried with him, or else his relations may have kept it to lament over, and as a remembrance of him. I don't know. You, who are a pakeha, know best what became of it; but if it is gone to England, it will not be right to let it be kept in any place where food is cooked, or where there are pots or kettles, because there are so many chiefs' names in it; it is a very sacred piece of paper; it is very good if it has been buried with the Governor.[11]
After the first Governor came the second Governor, but the towns and numerous pakeha traders we expected did not come. We heard of a town at Waitamata having been built,[12]and others farther South; but in our part of the country there was no newtowns, and the pakeha did not increase in numbers, but, on the contrary, began to go away to the town at Waitamata, to be near their chief the Governor, who lived there, and many of us had no one left to sell anything to as formerly. Tobacco began to be scarce and dear; the ships began to leave off coming to Tokerau, Hokianga, and Mangonui. We inquired the reason of this, but the few pakeha traders left amongst us told us different stories. Some said that the reason tobacco was scarce and dear was, because the Governor would not let it be brought on shore until he was paid a large price for it, besides what was paid to the people of the ship, who were the right owners of it. This we at first did not believe, because you all said you were not slaves, not one of you, but all free men. Others said that the reason ships did not come as frequently as formerly, was because the Governor made them pay for coming to anchor in the ports. Some said all the evil was by reason of the flagstaff which the Governor had caused to be erected at Maiki, above Kororareka, as arahui, and that as long as it remained there things would be no better; others again told us the flagstaff was put there to show the ships the way into the harbour; others, that it was intended to keep them out; and others said that it was put up as a sign that this island had been taken by the Queen of England, and that the nobility and independence of the Maori was no more. But this one thing at least was true, we had less tobacco and fewer blankets and other European goods than formerly, and we saw that the first Governor had notspoken the truth, for he told us we should have a great deal more. The hearts of the Maori were sad, and our old pakeha friends looked melancholy, because so few ships came to bring them goods to trade with. At last we began to think the flagstaff must have something to do with it, and so Heke went and cut it down.
When the flagstaff was cut down, there was a great deal of talk about it, and we expected there would be fighting; but it all ended quietly. The Governor, however, left off taking money from the people,[13]and tobacco became cheap, and ships began to come as before, and all our old pakeha friends were glad, because they had plenty of goods to sell us, and so we all thought Heke was a man of great understanding. But the Governor put up the flagstaff again, and when Heke heard this he came and cut it down again; so this was twice that he cut it down.
Now, when the Governor heard that Heke had cut down the flagstaff a second time, he became very angry, because he thought he could never get any more money from the people, or the ships,[14]so he sentto England, and to Port Jackson, and everywhere, for soldiers to come to guard the flagstaff, and to fight with Heke.
It was not long before the soldiers came, and the flagstaff was put up again; it was made larger and stronger than before, and pieces of iron were fastened to it, to prevent its being cut down easily, and a house was built under it for the soldiers, and the Governor told those soldiers to remain there always to guard that flagstaff. There were other soldiers at Kororareka and other places. I don't know how many, but a great many. This was the first time that Heke began to think of the last words of Hongi Ika, his relative, when he died at Mawhe. Heke began to think much on these words, for Heke was now a chief amongst the Ngapuhi, and he thought to stand in the place of Hongi, as, indeed, he had a right to do.
Now, these soldiers had red garments; they did not work, or buy and sell, like the other pakeha people; they practised every day with their weapons, and some of them were constantly watching as if they expected to be attacked every moment. They were a very suspicious people, and they had stiff, hard things round their necks to keep their heads up, lest they should forget, and look too much downwards, andnot keep their eyes continually rolling about in search of an enemy.
Great, indeed, was the fear of the Maori when they heard of these soldiers, for all the pakeha agreed in saying that they would attack any one their chief ordered them to attack, no matter whether there was any just cause or not; that they would fight furiously till the last man was killed, and that nothing could make them run away. Fear came like a cold fog on all the Ngapuhi, and no chief but Heke had any courage left. But Heke called together his people, and spoke to them saying, "I will fight these soldiers, I will cut down the flagstaff, I will fulfil the last words of Hongi Ika. Be not afraid of these soldiers, 'all men aremen.'[15]The soldiers are not gods; lead will kill them; and if we are beaten at last, we shall be beaten by a brave and noble people, and need not be ashamed."
So Heke sent runners to all the divisions of the Ngapuhi, saying, "Come, stand at my back; the red garment is on the shore. Let us fight for our country. Remember the last words of Hongi Ika—Kei hea koutou kia toa."
But the chiefs of the Ngapuhihapusaid amongst themselves, "How long will the fire of the Maori burn before it is extinguished?"
So the Ngapuhi chiefs would not join Heke for fear of the soldiers, but said, "We will wait till a battle has been fought, and if he is successful, then we will join him." So Heke, therefore, went with his own family and people, and those of his elder relation Kawiti, and the Kapotae, and some others, altogether about 400 men. He went to fight with the soldiers at Kororareka, and to cut down his old enemy the flagstaff.
Heke and Kawiti having arrived at Tokerau, and having fixed upon the day of attack, they agreed that Kawiti should attack the town of Kororareka, to draw off the attention of the soldiers who guarded the flagstaff on the hill of Maiki, so that Heke should have an opportunity to cut it down, for Heke had said that he would cut down the flagstaff, and he was resolved to make his word true. When they had formed this plan, and night was come, the priests of the war party threw darts to divine the event.[16]They threw one for Heke, and one for the soldiers, and one for the flagstaff: and the dart for Heke went straight, and fair, and fortunate; but the dart for the soldiers turned toone side, and fell with the wrong side up; so did that for the flagstaff. When this was told the people they were very glad, and had no longer any fear. Then Kawiti, who is himself atohunga, threw arakaufor his own path—he threw one for himself and people, and one for the soldiers, and one for the town. The dart for Kawiti went straight and fair, but it turned wrong side up, which is the omen of death; and so also did the dart for the soldiers go fair and straight, but also turned wrong side up. And when Kawiti saw this, he said, "It is good. Here have I two darts ominous of success, and bravery, and death—our enemy will prove very strong and brave, they will suffer much from us, and so will we from them. I am not displeased, for this is war and not play." Then Heke and Kawiti stood up in the night, and spoke long and with great spirit to their men, to give them courage; and when they had done speaking, Kawiti remained where he was near the sea, not far from the town; but Heke went inland, and before morning he lay with his men in a hollow close to the flagstaff.
Heke lay on the ground with his war party—close at hand were the sleeping soldiers. Amongst those soldiers there was not onetohunga, not a man at all experienced in omens, or they must have had some warning that great danger and defeat was near; but there they lay sleeping between the open jaws of war, and knew of no danger. This is the only foolishness I see about the pakeha—they are quiteignorant and inexperienced in omens, and, indeed, care nothing at all about them.[17]
In the morning, before it was light, Kawiti rushed upon Kororareka. The young men did not look for the light of this world; their only thought was who should kill the first man, and elevate his name. But the soldiers met them in the path, and the fight began. Pumuka then gained a name; he killed the first man of the battle, but had not long to rejoice, for he himself fell amataikafor the pakeha.[18]Then the Maori charged to revenge Pumuka; the soldiers met them; the sailors charged sword in hand; a keen breeze of war was blowing then on Kororareka! The best men of both sides were in front; the sword met the tomahawk, and many fell; but of all the braves (toa) there, the chief of the sailors was the bravest; no man could stand up before his sword, and had he not been struck by a shot, the Maori would have been defeated—four men like him would have killed Kawiti and all his war party. This is what I have been told by Kawiti's people who werein the fight. I did not see it myself, but was at every other fight in the war.
When Kawiti attacked Kororareka, the soldiers at the flagstaff on the top of Maiki heard the firing, and left the flagstaff, and went straggling about the hill-side, trying to see what was going on below. They did not think of Heke or his words when he said he would cut down the flagstaff, neither did they remember the orders of the Governor. They were very foolish; for while they were trying to see the fight between Kawiti and the soldiers and sailors, and thinking, perhaps, that the Maori did not know how to conduct an ambush, Heke started from the ground, and before they could turn round the flagstaff and their fort was taken. Some of them were killed, others ran away, and then the axes went to work, and the flagstaff was cut down. So this was the third time it fell, and there it lies now.
During this time, the fighting was still going on at Kororareka; but at last the Maori drew back, and the pakeha remained in the town. The Maori were not beaten, neither were the soldiers. Pumuka had been killed, and many others of Kawiti's people were killed and wounded; several, also, of the pakeha had been killed, and their greattoa, the chief of the sailors, was almost dead. So the words of Kawiti proved true: both he and his enemy had done bravely, and had equal success, and both had suffered much.
In the afternoon the Maori began to perceive that the pakeha were leaving the town, and going onboard the ships, so they returned to the town and began to plunder, and the people of the town plundered also, so both parties quietly plundered the town of Kororareka, and did not quarrel with one another. At last, all the town people and soldiers went on board the ships, and then the ship of war fired at the Maori people who were plundering in the town. The noise of the firing of the ship guns was very great, and some of Kawiti's people were near being hit by the lumps of iron. This was not right, for the fight was over, and the people were only quietly plundering the town which had been left for them, and which they had given fair payment for; but, I suppose, the sailors thought their chief was dying, and fired a volley (waipu) for his sake. So the sailors may have an argument in their favour; but the Maori did not at the time think of this, so in revenge they burnt Kororareka, and there was nothing left but ashes; and this was the beginning of the war.
Well, you pakeha are a noble-minded people; it was very generous of you to give up Kororareka to be plundered and burnt forutufor the Maori. If you had been beaten you could not have helped it; but as you were not beaten, I say it was very noble of you to give up the town. You are always giving us something, so you gave Kawiti and Heke a town full of blankets, and tobacco, and money, and all sorts of property, and rum! It wasverygood of you. I wish I had been there.
When Kororareka was burnt, and all the Europeanshad sailed to the town at Waitamata, which we now began to hear was called Auckland, then Heke went to stop at Ahuahu, and the news of the battle was heard all over the country, and then many men came to join Heke, but no wholehapucame, for most of the Ngapuhi chiefs said, "Now tens of thousands of soldiers will come to fight with Heke, and he will be utterly destroyed." But when all Heke's people were together they were about 700 men.
Now, when Thomas Walker Nene heard that the war had actually begun, and that Kororareka had fallen, he called together his family and all his friends, and said he would fight against Heke, and seek revenge for his friends the pakeha people. Walker had been always a friend and protector to the Europeans; and also Hongi Ika, Heke's relation, had killed in former times Te Tihi, at Hokianga, and swallowed his eyes, and Te Tihi was amatua(elder relation) to Walker.
And Te Tao Nui came to join Walker, and brought with him all his family and relations, many fighting men; only one man of his family did not come—that man went to help Heke. Te Tao Nui had always, like Walker, been a good friend to the Europeans, and he was also an ancient enemy of Hongi Ika.
And the tribe of Ngati Pou came to help Walker. Formerly they had been a great tribe, but Hongi Ika had driven them from their country and slain most of their warriors; but they in return wounded Hongi, and he died of that wound some years afterwards. They came to help Walker, in search ofrevenge against Hongi Ika, for Heke and Hongi are the same. This tribe of Ngati Pou brought forty men to help Walker, which was all left alive by Hongi, but they fought well, for their hatred to Hongi was great; they fought through the whole war, and never were absent from any fight. The first man killed in the war between Walker and Heke was killed by a Ngati Pou, and the first man who fell on our side was a Ngati Pou, and the last man who fell in the war was also a Ngati Pou; their chief, Hakaraia, was wounded, and several others of the forty men were killed.
And all the young men of the Hikutu came to help Walker; they came to practise war, and elevate their names; but their handsome and brave young chief, Hauraki, fell at Waikare, for such is the appearance of war; and many young men came from different tribes (hapu) to join Walker, and to perfect themselves in the practice of war.
And I, your friend, went also with my two younger brothers, my four sons, and my daughter's husband, and nine cousins (teina keke), and three slaves—twenty men of us, alltino tangata, who had seen war.[19]I went because when the ancestors of Heke fought against mine, the ancestors of Walker came to helpmy forefathers, because they were related to each other; so I and Walker are relations; but I don't know exactly what the relationship is, for eleven generations have passed since that ancient war; but Walker and I are aware that we are related, and always come to each other's help in war.
When Walker had got all his men together, they were in number about 500, and he went with them to Okaihau and built a pa, and Heke was at Te Ahuahu with his men. Te Ahuahu is not far from Okaihau, and there was fighting between them every day. Several of Walker's relations were killed, and the brother of Te Tao Nui was also killed, and his son badly wounded; but in every fight Heke lost most men, and had the worst of the battle. So Heke sent a messenger to Walker, saying, "If you go on this way, when the soldiers return there will be no one to fight them. Who will there be to fight with you, and who to fight the red garment?" But Walker said, in answer, "I will fight on till I arrive at the end."
Then the messenger answered Walker, saying, "Behold the soothsayers foretell your death."
Then arose quickly Karere Horo, our priest, who answered in a loud voice, saying, "Your soothsayers speak falsely. What sin has Walker committed that he should die in this war? I myself who now address you shall die, and many others, but Walker shall live."
Then Heke's messenger, having saluted the people, took his gun and departed.
Up to this time, no news had been heard from theGovernor at Auckland, and a pakeha came to the camp at Okaihau, and said to Walker's people, "This is a bad thing you are doing, coming here to fight with Heke. The Governor when he hears of it will be angry, and so will the Queen. You are only wasting your powder, and getting killed for nothing. The Governor will not give you any more gunpowder, and you will get no pay. Moreover, you are not fighting at all for the pakeha, or the Queen, you are fighting to revenge Te Tihi." Then another pakeha who was in the camp, an old friend of Walker, arose and spoke to the people, and said, "Pay no attention to what has been said by this man. Both the Governor and the Queen will be well pleased to hear of your opposing Heke, and so will all the pakeha people. You will be ever after this looked on as true friends, and the Governor will give you plenty of gunpowder to replace what you have expended. Neither is this a war for Te Tihi, but for Kororareka; but if you remember Te Tihi also, how can you help it?" When we heard this speech we were encouraged, for we had begun to doubt whether we were doing right when we heard the speech of the first pakeha.
On this same night the moon was eaten into by a star (eclipsed), and the light of the moon was quite obscured, and we all thought this an omen of great disaster to one party or the other in the battle to take place next morning. The fight, however, in the morning was no great matter; of Heke's people there were three killed and twenty wounded; and eleven of our men were wounded, but none killed.
Walker's old pakeha friends gave him gunpowder, and rifles, and other things, to enable him to fight Heke; and some of them came and stayed at the camp, and fought amongst his men, to show him that he was right in what he was doing, for Walker had not yet had any word from the Governor, and was only fighting on his own thought.
Shortly after this, a letter came from the Governor, and with it the Governor sent gunpowder, and lead, and blankets, and flour, and sugar, and tobacco; so we saw then clearly that we were doing right. But there was only one letter for both Walker and Te Tao Nui; so Te Tao Nui was angry at this, for he thought there should have been a letter entirely for himself, and he said he would leave the camp with all his men. He had more men, at that time, than Walker; but, however, he remained, and helped Walker to the last. After this, news came frequently from Auckland, and before long we heard that the soldiers were coming.
When Heke's people heard that the soldiers were coming, most of them left him, and there remained but 200 men. Then Heke left Te Ahuahu, and came and built a pa not far from Taumata Tutu, on the clear ground by the lake; for he said he would fight the soldiers on the spot where the last words of Hongi Ika had been spoken. The name of this pa of Heke's was Te Kahika.
Now, when this new fort of Heke's was finished, the spirit of the Ngakahi entered into theatua wera, who is the greatesttohungain all the country of theNgapuhi. So the Ngakahi spoke in the night to Heke and his people, by the mouth of theatua wera, "Be brave, and strong, and patient. Fear not the soldiers, they will not be able to take this fort—neither be you afraid of all those different kinds of big guns you have heard so much talk of. I will turn aside the shot, and they shall do you no harm; but this pa and its defenders must be made sacred (tapu). You must particularly observe all the sacred rites and customs of your ancestors; if you neglect this in the smallest particular, evil will befall you, and I also shall desert you. You who pray to the God of the missionaries, continue to do so, and in your praying see you make no mistakes. Fight and pray. Touch not the spoils of the slain, abstain from human flesh, lest the European God should be angry, and be careful not to offend the Maori gods. It is good to have more than one God to trust to. This war party must be strictly sacred. Be brave, be strong, be patient."[20]
So Heke waited there at his fort at Mawhe, near Taumata Tutu, for the coming of the soldiers; and before long they arrived at Walker's camp at Okaihau, which was but a short distance from where Heke was. When these soldiers arrived they were very much fatigued, and quite without provisions,and not at all fit to go to fight. They had been two nights on the road, one of which nights they lay out in the rain, and they had but a small quantity of ammunition. They had come by a long, bad road, up and down hill, though there was a good road open to them; and they were quite worn out, and not fit to fight at all. What could be the reason that the pakeha who knew the country did not tell the soldiers to come up the Keri Keri in boats, and then along the cart road to the turn-off to Okaihau? If they had done this, they could have brought big guns in the boats, and provisions, and put them in carts at the Keri Keri, and come along the cart road till they were not far from Walker's camp. If they had done this, the big guns would have knocked down the pa, for it was a very weak one, and it would have been taken, and the war would have ended; for it was because this very weak pa was not taken that the Maori kept on fighting, and caused so many men afterwards to be killed on both sides. Heke certainly had many friends amongst the Europeans, as why should he not?
But the soldiers had with them a light gun, called a rocket, and this gun had a great name: it was said that it would go into the pa, and twist and turn about in pursuit of the people until it had killed them every one. When we heard this we were sorry for Heke and his people, and were in great fear for ourselves lest it should turn round upon us also.
When the soldiers had rested one night at Okaihau, they prepared to attack Heke's pa; but early in themorning, when they were getting something to eat, we observed many of them eating standing up; this gave us a good deal of uneasiness, for it has an unlucky look to see warriors before going to battle eating their food standing. They should sit down and eat quietly, as if nothing was going to happen out of common; but, as I have said before, the soldiers are very inexperienced in these matters. When they had done eating, they formed to march to attack Heke. What a fine-looking people these soldiers are! Fine, tall, handsome people; they all look like chiefs; and their advance is like the advance of a flight of curlew in the air, so orderly and straight. And along with the soldiers came the sailors; they are of a different family, and not at all related to the soldiers,[21]but they are a brave people, and they cameto seek revenge for the relations they had lost in the fight at Kororareka. They had different clothes from the soldiers, and short guns, and long heavy swords; they were a people who talked and laughed more than the soldiers, and they flourished their guns about as they advanced, and ate tobacco.
So the soldiers, sailors, and other Europeans advanced to the attack of Heke's pa, and with themcame also Walker and his men; but before we had gone far, we observed the soldiers carrying on their shoulders certain things made of cloth and wood; these things were rolled up, and we did not know the use of them, so we asked what they were, and were told they werekauhoaon which to carry the dead or wounded! This was the worst of all; there were those soldiers going to battle, and actually carrying on their shoulders things to put themselves on when they were dead! So we began to say one to another, "Those soldiers walking there are all dead men. It only wants a few guns to be fired, and they will be all killed." So some of the chiefs told some of the chiefs of the soldiers what a dreadfully unlucky thing they were doing, but they all laughed, and said that they came there to fight, and that whenever people fought some one was sure to be killed or wounded, and that it was right to have something to carry them on. But our people said it was time enough to think of carrying a man when he could not stand, and that by what they were doing they werecallingfor death and destruction; and they tried hard to get the soldiers to throw away these things, but the soldiers would not listen to them. So we all said, "This is not a war party here marching on this plain, but amate" (a funeral procession); so all the Maori left the soldiers, and went and sat on the top of the hill called Taumata Kakaramu, except about forty men, Walker's relations, who would not leave him. We felt sorry for the soldiers; but we said, "Let them fight their ownbattle to-day, and if they are successful we will help them in every other fight." But no one could believe they would be successful.
At last the soldiers and sailors got before Heke's pa; the main body of the soldiers remained opposite to it, at the side next to Walker's camp—the rest, about one hundred men, sailors and soldiers, went round by the shore of the lake, which was on the right of the pa, and so got behind it; and on that side there was but one slight fence, and nopekerangi.[22]The soldiers had told us in the morning that they would rush on both sides of the pa at once, and that it would be taken in a moment, and that then they would come home to breakfast.
So now the soldiers were in front of the pa, and also behind it; and on the right was the lake, and on the left was Walker with about forty men, and behind Walker there was a wood—he was between the wood and the pa.
Then the soldiers who had the rocket gun went alittle to the left front of the pa, and set the gun upon its legs, and pointed it straight at the pa. Then all the people on the top of Taumata Kakaramu fixed their eyes on this gun. We watched it closely, and held our breath, and had great fear for the people in the pa—for they were, although against us, all Ngapuhi, the sameiwias ourselves, and many of them our near relations—and we never expected to see them more by reason of this gun, we had heard so much of it. At last, a great smoke was seen to issue from one end of the gun, and the rocket came out of the other. At first it did not go very fast, but it had not gone far before it began to flame, and roar, and dart straight towards the pa. It had a supernatural appearance, and rushed upon the pa like a falling star; but just as it was about to enter the pa it swerved from its course, touched the ground outside, and then rose and flew away over the pa, without doing any harm, and no one could tell where that first rocket went to, for it was theNgakahi, the familiar spirit of theatua wera, who had blown upon it with his breath and turned it away, according to his word when he spoke by the mouth of thetohunga; for up to this time Heke and his people had kept strictly all the sacred customs, and infringed none of them. So theNgakahiremained guarding them from all danger.
When we saw that the first rocket had gone by the pa and done no harm, we all gave a great sigh, and our minds were eased; a second rocket was fired, and a third, and so till they were all gone, butnot one did any harm, for theNgakahihad turned them all away—not one entered the pa.
Now, before the first rocket was fired, Heke came out of the front gate of the pa to watch the effect of the rocket, and he stood outside praying a Maori prayer, and holding with one hand to a post of the fence. Then the first rocket was fired; it came very near him, and passed away without doing any harm. Then another was fired, and missed also; so when Heke saw this, he cried out in a loud voice, "What prize can be won by such a gun?"[23]and this has become a saying amongst us from that day; for whenever we hear a man boasting of what he can do, we think of the rocket, and cry, "What prize can be won by such a gun?"
When the first rocket was fired it frightened all the dogs in the pa, and they ran barking away over the plain; and also one slave ran out of the pa. He was very much frightened, and he ran away by a path which went between the hundred soldiers and sailors who were behind the pa, and Walker's people, who were at the left side of it; and this slave never stopped running till he came to a place called Kai Namu, where Kawiti, who had marched all night to relieve Heke, had just arrived. And this slave ran up to Kawiti and his people, and began to cryout, "Oh, the soldiers have a frightful gun; it comes roaring and flaming." Here Kawiti stopped him, and said, "I know all about all sorts of guns; all guns will kill, and all guns will also miss; this is the nature (ahua) of guns; but if you say one word more, I will split your head with my tomahawk." So the slave became more afraid of Kawiti than he was of the rocket, and he ran away back to Heke, and told him that Kawiti with help was close at hand.
When all the rockets had been fired, then the hundred men, soldiers and sailors, who were at the back of the pa, arose out of an old Maoripare pare, where they had been sheltered, and giving a great shout, turned to rush against the pa. Then Heke shouted to his men, "Now let every man defend the spot he stands on, and think of no other; and I, on my side, will look to the great fish which lies extended on our front."[24]And as Heke was saying this, the soldiersand sailors had begun to move towards the pa, when suddenly Kawiti with one hundred and forty men appeared close upon their right, and fired upon them. Then the soldiers turned quickly to the right and attacked Kawiti; they were close to each other, and some fought hand to hand. The soldiers, then, were pressed back, and forced to give way before the rush of Kawiti and his men; but soon they rallied to the call of their chiefs, and charged with the bayonet, and then a close fight ensued, in which twenty of Kawiti's men were slain, and many wounded. Several of them were chiefs, and among them was one of Kawiti's sons, being the second son he had lost in the war; the other fell at Kororareka. Kawiti's men then retreated, and the soldiers chased them as far as the path in the hollow, which leads to Ahuahu, and there the last Maori was killed by the foremost soldier. There is a stone placed there where that Maori fell, and close to that stone by the side of the path the soldier is also buried, for a shot from the pa struck him, and he fell there. He was a greattoa, that soldier; in this fight whenever he pointed his gun a man fell, and he ran so fast in pursuit that there was no escape from him; but he fell there—for such is the appearance of war. The musket is a bad weapon, the worst of all weapons; for let a man be as brave as he may, he cannot stand up before it long. Great chiefs are killed from a distance by no one knows who, and the strength of a warrior is useless against it.
As the soldiers chased Kawiti, the pa fired on them from the left, so that they had Kawiti in front andthe pa on the left, both firing, and therefore lost many men; but having beaten Kawiti off, they returned and took shelter in the Maori breastwork, and began again to fire at the pa. So they fired, and the pa returned the fire, and the main body of the soldiers who were at the front of the pa fired. Lead whistled through the air in all directions, the whole country seemed on fire, and brave men worked their work. Then Tupori, a chief who was in the pa with Heke, saw that Kawiti had elevated his name, for he had fought the soldiers hand to hand twice—once at Kororareka, and once on this day; and seeing this, Tupori wished also to do something to make his name heard; he therefore cried out for only twenty men to follow him, and he would charge the soldiers. Then twenty men rushed out of the pa with Tupori; they ran straight up the hill to the breastwork, the soldiers firing on them all the time, but without hitting one man. So Tupori and his twenty men came quite up to the breastwork, and stood upon the top of the bank, and fired their double-barrel guns in the soldiers' faces, and drove them out of the breastwork. The soldiers retreated a short distance, and Tupori and his people began collecting the bundles of cartridges which the soldiers had left behind; and while they were doing this, the soldiers suddenly came rushing upon them. Their charge was very grand, and terrible to look at. They came rushing on in great anger, shouting andcursingat the Maori. So Tupori and his men ran away to the pa, and as they ran the soldiers fired at their backs, and killed twomen, and wounded Tupori in the leg. The rest got safe into the pa, and took Tupori and the two dead men along with them. Great is the courage of Tupori! he has made his name heard as that of atoa. But it was not right for the soldiers to curse the Maori, for up to this time nothing wrong had been done on either side, and so the Maori were much surprised to hear the soldiers cursing and swearing at them.