But they had mistaken the meaning of the monster review of the Taniwha.

It was a leave-taking of his favourite warrior; for the Ngati Kuri were fated to die to a man on the next land they trod. A hundred and fifty men were they--the pick and prime of their tribe. All _rangatira_, all warriors of name, few in number, but desperately resolute, they thought it little to defeat the thousands of the south, and take the women and children as a prey! Having feasted and rejoiced at Tuhua, they sail for Mot.i.ti. This world was too small for them. They were impatient for battle. They thought to make the name of Kuri strike against the skies; but in the morning the sea is covered with war canoes. The thousands of the south are upon them! Ngati Awa, with many an allied band, mad for revenge, come on. Fight now, O Ngati Kuri!--not for _victory_, no, nor for _life_. Think only now of _utu_!--for your time is come. That which you have dealt to many, you shall now receive. Fight!--fight! Your tribe shall be exterminated, but you must leave a name! Now came the tug of war on "bare Mot.i.ti." From early morning till the sun had well declined, that ruthless battle raged. Twice their own number had the Ngati Kuri slain; and then Tiki Whenua, still living, saw around him his dead and dying tribe. A handful of bleeding warriors still resisted--a last and momentary struggle. He thought of the _utu_; it was great. He thought of the ruined remnant of the tribe at home, and then he remembered--horrid thought--that ere next day's setting sun, he and all the warriors of his tribe would be baked and eaten. (Tiki, my friend, thou art in trouble.) A cannon was close at hand--a nine-pound carronade. They had brought it in the canoes. Hurriedly he filled it half full of powder, seized a long firebrand, placed his breast to the cannon's mouth, and fired it with his own hand. Tiki Whenua, good-night!

Now I wonder if Brutus had had such a thing as a nine-pounder about him at Philippi, whether he would have thought of using it in this way. I really don't think he would. I have never looked upon Brutus as anything of an original genius; but Tiki Whenua most certainly was. I don't think there is another instance of a man blowing himself from a gun. Of course there are many examples of people blowing others from cannon; but that is quite a different thing; any blockhead can do that.

But the _exit_ of Tiki Whenua has a smack of originality about it which I like, and so I have mentioned it here.

But all this is digression on digression: however, I suppose the reader is getting used to it, and I cannot help it. Besides, I wanted to show them how poor Tiki "took arms against a sea of troubles," and for the want of a "bare bodkin" made shift with a carronade. I shall never cease to lament those nice lads who met with that little accident (poor fellows!) on Mot.i.ti. A fine, strapping, stalwart set of fellows, who believed in force. We don't see many such men now-a-days. The present generation of Maori are a stunted, tobacco-smoking, grog-drinking, psalm-singing, special-pleading, shilling-hunting set of wretches: not above one in a dozen of them would know how to cut up a man _secundum artem_. 'Pshaw! I am ashamed of them.

I am getting tired of this _tapu_, so will give only one or two more instances of the local temporary _tapu_. In the autumn, when the great crop of _k.u.mera_ was gathered, all the paths leading to the village and cultivated lands were made _tapu_, and any one coming along them would have notice of this by finding a rope stretched across the road about breast-high; when he saw this, his business must be very urgent indeed or he would go back: indeed, it would have been taken as a very serious affront, even in a near relation, supposing his ordinary residence was not in the village, to disregard the hint given by the rope,--that for the present there was "no thoroughfare."

Now, the reason of this blockade of the roads was this. The report of an unusually fine crop of _k.u.mera_ had often cost its cultivators and the whole tribe their lives. The news would spread about that Ngati so-and-so, living at so-and-so, had housed so many thousands of baskets of _k.u.mera_. Exaggeration would multiply the truth by ten, the fertile land would be coveted, and very probably its owners, or rather its _holders_, would have to fight both for it and for their lives before the year was out. For this reason strangers were not welcome at the Maori harvest home. The _k.u.mera_ were dug hurriedly by the whole strength of the working hands, thrown in scattered heaps, and concealed from the casual observation of strangers by being covered over with the leaves of the plants: when all were dug, then all hands set to work, at night, to fill the baskets and carry off the crop to the storehouse or _rua_; and every effort was made to get all stored and out of sight before daylight, lest any one should be able to form any idea of the extent of the crop. When the digging of one field was completed another would be done in the same manner, and so on till the whole crop was housed in this stealthy manner. I have been at several of these midnight labours, and have admired the immense amount of work one family would do in a single night; working as it were for life and death. In consequence of this mode of proceeding, even the families inhabiting the same village did not know what sort of a crop their neighbours had, and if a question was asked (to do which was thought impertinent and very improper), the invariable answer was "Nothing at all; barely got back the seed: hardly that; we shall be starved; we shall have to eat fern root this year," &c. The last time I observed this custom was about twenty-seven years ago, and even then it was nearly discontinued and no longer general.

Talking of bygone habits and customs of the natives, I remember I have mentioned two cases of suicide. I shall, therefore, now take occasion to state that no more marked alteration in the habits of the natives has taken place than in the great decrease of cases of suicide. In the first years of my residence in the country, it was of almost daily occurrence. When a man died, it was almost a matter of course that his wife, or wives, hung themselves. When the wife died, the man very commonly shot himself. I have known young men, often on the most trifling affront or vexation, shoot themselves; and I was acquainted with a man who, having been for two days plagued with the toothache, cut his throat with a very blunt razor, without a handle: which certainly was a radical cure. I do not believe that one case of suicide occurs now, for twenty when I first came into the country. Indeed, the last case I have heard of in a populous district, occurred several years ago. It was rather a remarkable one. A native owed another a few shillings; the creditor kept continually asking for it; but the debtor, somehow or other, never could raise the cash. At last being out of patience, and not knowing anything of the Insolvent Court, he loaded his gun, went to the creditor's house, and called him out. Out came the creditor and his wife. The debtor then placed the gun to his own breast, and saying, "Here is your payment," pulled the trigger with his foot, and fell dead before them. I think the reason suicide has become so comparatively unfrequent is, that the minds of the natives are now filled and agitated by a flood of new ideas, new wants and ambitions, which they knew not formerly, and which prevents them, from one single loss or disappointment, feeling as if there was nothing more to live for.

CHAPTER XII.

The Tapa.--Instances of.--The Storming of Mokoia.--Pomare.--Hongi Ika.--Tareha.--Honour amongst Thieves.

There was a kind of variation on the _tapu_, called _tapa_, of this nature. For instance, if a chief said, "That axe is my head," the axe became his to all intents and purposes; except, indeed, the owner of the axe was able to break his "head," in which case, I have reason to believe, the _tapa_ would fall to the ground. It was, however, in a certain degree necessary to have some legal reason, or excuse, for making the _tapa_; but to give some idea of what const.i.tuted the circ.u.mstances under which a man could fairly _tapa_ anything, I must needs quote a case in point.

When the Ngapuhi attacked the tribe of Ngati Wakawe, at Rotorua, the Ngati Wakawe retired to the island of Mokoia in the lake of Rotorua, which they fortified; thinking that, as the Ngapuhi canoes could not come nearer than Kaituna on the east coast, about thirty miles distant, that they in their island position would be safe. But in this they were fatally deceived, for the Ngapuhi dragged a whole fleet of war canoes over land. When, however, the advanced division of the Ngapuhi arrived at Rotorua, and encamped on the sh.o.r.e of the lake, the Ngati Wakawe were not aware that the canoes of the enemy were coming, so every morning they manned their large canoes, and leaving the island fort, would come dashing along the sh.o.r.e deriding the Ngapuhi, and crying, "_Ma wai koe e kawe mai ki Rangitiki?_"--"Who shall bring you, or how shall you arrive, at Rangitiki?" Rangitiki was the name of one of their hill forts.

The canoes were fine large ornamented _totara_ canoes, very valuable, capable of carrying from fifty to seventy men each, and much coveted by the Ngapuhi. The Ngapuhi of course considered all these canoes as their own already; but the different chiefs and leaders, anxious to secure one or more of these fine canoes for themselves and people, and not knowing who might be the first to lay hands on them in the confusion of the storming of Mokoia, which would take place when their own canoes arrived, each _tapa'd_ one or more for himself, or--as the native expression is--_to_ himself. Up jumped Pomare, and standing on the lake sh.o.r.e in front of the encampment of the division of which he was leader, he shouts--pointing at the same time to a particular canoe at the time carrying about sixty men--"That canoe is my back-bone." Then Tareha, in bulk like a sea elephant, and sinking to the ankles in the sh.o.r.e of the lake, with a hoa.r.s.e croaking voice roars out, "That canoe!

my scull shall be the bailer to bail it out." This was a horribly strong _tapa_. Then the soft voice of the famous Hongi Ika, surnamed "The eater of men," of _Hongi kai tangata_, was heard, "Those two canoes are my two thighs." And so the whole flotilla was appropriated by the different chiefs.

Now it followed from this, that in the storming and plunder of Mokoia, when a warrior clapped his hand on a canoe and shouted, "This canoe is mine," the seizure would not stand good, if it was one of the canoes which were _tapa-tapa_; for it would be a frightful insult to Pomare to claim to be the owner of his "back-bone," or to Tareha to go on board a canoe which had been made sacred by the bare supposition that his "scull" should be a vessel to bail it with. Of course the first man laying his hand on any other canoe and claiming it secured it for himself and tribe; always provided that the number of men there present representing his tribe or _hapu_ were sufficient to back his claim and render it dangerous to dispossess him. I have seen men shamefully robbed, for want of sufficient support, of their honest lawful gains; after all the trouble and risk they had gone to in killing the owners, of their plunder. But dishonest people are to be found almost everywhere; and I will say this, that my friends the Maoris seldom act against law, and always try to be able to say that what they do is "correct"--(_tika_).

This _tapu_ is a bore, even to write about, and I fear the reader is beginning to think it a bore to read about. It began long before the time of Moses, and I think that steam navigation will be the death of it; but lest it should kill my reader I will have done with it for the present, and "try back," for I have left my story behind completely.

CHAPTER XIII.

"My Rangatira."--The respective Duties of the Pakeha and his Rangatira.--Public Opinion.--A "Pakeha Kino."--Description of my Rangatira.--His Exploits and Misadventures.--His Moral Principles.--Decline in the Number of the Natives.--Proofs of former large Population.--Ancient Forts.--Causes of Decrease.

When I purchased my land, the payment was made on the ground, and immediately divided and subdivided amongst the different sellers. Some of them who, according to their own representations formerly made to me, were the sole and only owners of the land, received for their share about the value of one shilling, and moreover, as I also observed, did not appear at all disappointed.

One old _rangatira_, before whom a considerable portion of the payment had been laid as his share of the spoil, gave it a slight shove with his foot, expressive of refusal, and said, "I will not accept any of the payment; I will have the pakeha." I saw some of the magnates present seemed greatly disappointed at this, for I dare say they had expected to have the pakeha _as well_ as the payment. But the old gentleman had regularly check-mated them by refusing to accept any payment; and being also a person of great respectability, _i.e._, a good fighting man, with twenty more at his back, he was allowed to have his way: thereby, in the opinion of all the natives present, making a far better thing of the land sale than any of them, though he had received no part of the payment.

I consequently was therefore a part, and by no means an inconsiderable one, of the payment for my own land; but though now part and parcel of the property of the old _rangatira_ aforementioned, a good deal of liberty was allowed me. The fact of my having become his pakeha made our respective relations and duties to each other about as follows--

Firstly.--At all times, places, and companies, my owner had the right to call me "his pakeha."

Secondly.--He had the general privilege of "pot-luck" whenever he chose to honour my establishment with a visit: said pot-luck to be tumbled out to him on the ground before the house; he being far too great a man to eat out of plates or dishes, or any degenerate invention of that nature; as, if he did, they would all become _tapu_ and of no use to any one but himself: nor indeed to himself either, as he did not see the use of them.

Thirdly.--It was well understood that to avoid the unpleasant appearance of paying "black mail," and to keep up general kindly relations, my owner should from time to time make me small presents, and that in return I should make him presents of five or six times the value: all this to be done as if arising from mutual love and kindness, and not the slightest allusion to be ever made to the relative value of the gifts on either side. (An important article.)

Fourthly.--It was to be a _sine qua non_ that I must purchase everything the chief or his family had to sell, whether I wanted them or not, and give the highest market price, or rather more. (Another very important article.)

Fifthly.--The chief's own particular pipe was never to be allowed to become extinguished for want of the needful supply of tobacco.

Sixthly.--All desirable jobs of work, and all advantages of all kinds, to be offered first to the family of my _rangatira_, before letting any one else have them; payment for same to be about 25 per cent. more than to any one else, exclusive of a _douceur_ to the chief himself, because he did not work.

In return for these duties and customs, well and truly performed on my part, the chief was understood to--

Firstly.--Stick up for me in a general way, and not let me be bullied or imposed upon by any one but himself, so far as he was able to prevent it.

Secondly.--In case of me being plundered or maltreated by any powerful marauder, it was the duty of my chief to come in hot haste, with all his family, armed to the teeth, to my rescue--after all was over, and when it was too late to be of any service. He was also bound on such occasions to make a great noise, dance the war dance, and fire muskets (I finding the powder), and to declare loudly what he would have done had he only been in time. I, of course, on such occasions, for my own dignity, and in consideration of the spirited conduct of my friends, was bound to order two or three fat pigs to be killed, and lots of potatoes to be served out to the "army;" who were always expected to be starving, as a general rule. A distribution of tobacco, in the way of largess, was also a necessity of the case.

Thirdly.--In case of my losing anything of consequence by theft--a thing which, as a veracious pakeha, I am bound to say, seldom happened: the natives in those days being, as I have already mentioned, a very law observing people (of the law of _muru_), had, indeed, little occasion to steal; the above-named law answering their purposes in a general way much better, and helping them pretty certainly to any little matter they coveted: yet, as there are exceptions to all rules, theft would sometimes be committed--and then, as I was saying, it became the bounden duty of my _rangatira_ to get the stolen article back, if he was able, and keep it for himself for his trouble, unless I gave him something of more value in lieu thereof.

Under the above regulations, things went on pleasantly enough: the chief being restrained, by public opinion and the danger of the pakeha running away, from pushing his prerogative to the utmost limit; and the pakeha, on the other hand, making the commonalty pay for the indirect taxation he was subjected to; so that in general, after ten or fifteen years' residence, he would not be much poorer than when he arrived: unless, indeed, some unlucky accident happened, such as pakehas were liable to sometimes in the good old times.

Mentioning "public opinion" as a restraint on the chiefs'

acquisitiveness, I must explain that a chief possessing a pakeha was much envied by his neighbours, who, in consequence, took every opportunity of scandalizing him, and blaming him for any rough plucking process he might subject the said pakeha to; and should he, by any awkward handling of this sort, cause the pakeha at last to run for it, the chief would never hear the end of it from his own family and connections: pakehas being, in those glorious old times, considered to be geese who laid golden eggs, and it was held to be the very extreme of foolishness and bad policy either to kill them, or, by too rough handling, to cause them to fly away.

On the other hand, should the pakeha fail in a culpable manner in the performance of his duties--though he would not, as a rule, be subjected to any stated punishment--he would soon begin to find a most unaccountable train of accidents and all sorts of unpleasant occurrences happening; enough, in the aggregate, to drive Job himself out of his wits: and, moreover, he would _get a bad name_, which, though he removed, would follow him from one end of the island to the other, and effectually prevent him having the slightest chance of doing any good,--that is, holding his own in the country; as the natives, wherever he went, would consider him a person out of whom the most was to be made at once, since he was not to be depended on as a source of permanent revenue. I have known several industrious, active, and sober pakehas who never could do any good, and whose lives, for a long series of years, were a mere train of mishaps, till at last they were reduced to extreme poverty; merely from having, in their first dealings with the natives, got a bad name, in consequence of not having been able to understand clearly the beauty of the set of regulations I have just mentioned, and from an inability to make them work smoothly. The bad name I have mentioned was short and expressive: wherever they went, there would be sure to be some one who would introduce them to their new acquaintances as "a pakeha _pakeke_,"--a hard pakeha; "a pakeha _taehae_"--a miser; or, to sum up all, "a pakeha _kino_."

The chief who claimed me was a good specimen of the Maori _rangatira_.

He was a very old man, and had fought the French when Marion, the French circ.u.mnavigator, was killed. He had killed a Frenchman himself, and carried his thighs and legs many miles as a _bonne bouche_ for his friends at home at the pa. This old gentleman was not head of his tribe; but he was a man of good family, related to several high chiefs.

He was head of a strong family, or _hapu_, which mustered a considerable number of fighting men; all his near relations. He had been himself a most celebrated fighting man, and a war chief; and was altogether a highly respectable person, and of great weight in the councils of the tribe. I may say I was fortunate in having been appropriated by this old patrician.

He gave me very little trouble; did not press his rights and privileges too forcibly on my notice; and, in fact behaved in all respects towards me in so liberal and friendly a manner, that before long I began to have a very sincere regard for him, and he to take a sort of paternal interest in me; this was both gratifying to observe, and also extremely comical sometimes, when he, out of real anxiety to see me a perfectly accomplished _rangatira_, would lecture on good manners, etiquette, and the use of the spear. He was, indeed, a model of a _rangatira_, and well worth being described.

He was a little man, with a high ma.s.sive head, and remarkably high square forehead, on which the tattooer had exhausted his art. Though, as I have said, of a great age, he was still nimble and active: he had evidently been one of those tough active men, who though small in stature, are a match for any one. There was in my old friend's eyes a sort of dull fiery appearance, which, when anything excited him, or when he recounted some of those numerous battles, onslaughts, ma.s.sacres, or stormings, in which all the active part of his life had been spent, actually seemed to blaze up and give forth real fire. His breast was covered with spear wounds, and he also had two very severe spear wounds on his head; but he boasted that no single man had ever been able to touch him with the point of a spear. It was in grand _melees_, where he would have sometimes six or eight antagonists, that he had received these wounds. He was a great general, and I have heard him criticise closely the order and conduct of every battle of consequence which had been fought for fifty years before my arrival in the country. On these occasions the old "martialist" would draw on the sand the plan of the battle he was criticising and describing; and, in the course of time I began to perceive that, before the introduction of the musket, the art of war had been brought to great perfection by the natives: when large numbers were engaged in a pitched battle, the order of battle resembled, in a most striking manner, some of the most approved orders of battle of the ancients. Since the introduction of fire-arms the natives have entirely altered their tactics, and adopted a system better adapted to the new weapon and the nature of the country.

My old friend had a great hatred for the musket. He said that in battles fought with the musket there were never so many men killed as when, in his young days, men fought hand to hand with the spear: then a good warrior would kill six, eight, ten, or even twenty men in a single fight. For when once the enemy broke and commenced to run, the combatants being so close together, a fast runner would knock a dozen on the head in a short time; and the great aim of these fast-running warriors, of whom my old friend had been one, was to chase straight on and never stop, only striking one blow at one man, so as to cripple him, in order that those behind should be sure to overtake and finish him. It was not uncommon for one man, strong and swift of foot, when the enemy were fairly routed, to stab with a light spear ten or a dozen men, in such a way as to ensure their being overtaken and killed. On one occasion of this kind my old tutor had the misfortune to stab a running man in the back: he did it of course scientifically, so as to stop his running; and as he pa.s.sed him by he perceived it was his wife's brother, who was finished immediately by the men close behind. I should have said that the man was a brother of one of my friend's four wives; which being the case, I dare say he had a sufficient number of brothers-in-law to afford to kill one now and then.

A worse mishap, however, occurred to him on another occasion. He was returning from a successful expedition from the south (in the course of which, by-the-by, he and his men killed and cooked in Shortland-crescent, several men of the enemy, and forced three others to jump over a cliff which is, I think, now called Soldier's-point), when off the Mahurangi a smoke was seen rising from amongst the trees near the beach. They at once concluded that it came from the fires of people belonging to that part of the country, and who they considered as game; they therefore waited till night, concealing their canoes behind some rocks, and when it became dark, landed; they then divided into two parties, took the supposed enemy completely by surprise, and attacked, rushing upon them from two opposite directions at once. My _rangatira_, dashing furiously among them, and--as I can well suppose--those eyes of his flashing fire, had the happiness of once again killing the first man, and being authorized to shout "_Ki au te mataika!_" A few more blows, and the parties recognize each other: they are friends!--men of the same tribe!

Who is the last _mataika_ slain by this famous warrior? Quick, bring a flaming brand--here he lies dead! Ha! It is his father!

Now an ancient knight of romance, under similar awkward circ.u.mstances, would probably have retired from public life, sought out some forest cave, where he would have hung up his armour, let his beard grow, flogged himself twice a day "regular," and lived on "pulse"--which I suppose means pea-soup--for the rest of his life. But my old _rangatira_ and his companions had not a morsel of that sort of romance about them. The killing of my friend's father was looked upon as a very clever exploit in itself; though a very unlucky one. So after having scolded one another for some time--one party telling the other they were served right for not keeping a better look out, and the other answering that they should have been sure who they were going to attack before making the onset--they all held a _tangi_ or lamentation for the old warrior who had just received his _mittimus_; and then killing a prisoner, whom they had brought in the canoes for fresh provisions, they had a good feast; after which they returned all together to their own country, taking the body of their lamented relative along with them. This happened many years before I came to the country, and when my _rangatira_ was one of the most famous fighting-men in his tribe.

This Maori _rangatira_ I am describing had pa.s.sed his whole life, with but little intermission, in scenes of battle, murder, and bloodthirsty atrocities of the most terrific description; mixed with actions of the most heroic courage, self-sacrifice, and chivalric daring, as leaves one perfectly astounded to find them the deeds of one and the same people: one day doing acts which, had they been performed in ancient Greece, would have immortalized the actors, and the next committing barbarities too horrible for relation, and almost incredible.

The effect of a life of this kind was observable plainly enough, in my friend. He was utterly devoid of what weak mortals call "compa.s.sion."

He seemed to have no more feeling for the pain, tortures, or death of others than a stone. Should one of his family be dying or wounded, he merely felt it as the loss of one fighting man. As for the death of a woman, or any non-combatant, he did not feel it at all; though the person might have suffered horrid tortures: indeed I have seen him scolding severely a fine young man, his near relative, when actually expiring, for being such a fool as to blow himself up by accident, and deprive his family of a fighting man. The last words the dying man heard were these:--"It serves you right. There you are, looking very like a burnt stick! It serves you right--a burnt stick! Serves you right!" It really _was_ vexatious. A fine stout young fellow to be wasted in that way.

As for fear, I saw one or two instances to prove he knew very little about it: indeed, to be killed in battle seemed to him a natural death.

He was always grumbling that the young men thought of nothing but trading; and whenever he proposed to them to take him where he might have a final battle (_he riri wakamutunga_), where he might escape dying of old age, they always kept saying, "Wait till we get more muskets," or "more gunpowder," or more something or another: "as if men could not be killed without muskets!" He was not cruel either; he was only unfeeling. He had been guilty, it is true, in his time, of what we should call terrific atrocities to his prisoners; which he calmly and calculatingly perpetrated as _utu_, or retaliation for similar barbarities committed by them or their tribe.

And here I must retract the word guilty, which I see I have written inadvertently; for--according to the morals and principles of the people of whom he was one, and of the time to which he belonged, and the training he had received--so far from being guilty, he did a praiseworthy, glorious, and public-spirited action when he opened the jugular vein of a bound captive and sucked huge draughts of his blood.