You came not hither to battle—
You came to enjoy the fire;
But, being weary,
You could not stem the battle's tide.
You should not follow up warfare,
For you are only fit
To sit around a fire
And feel its glowing heat.
Hearken unto me
And look upon my face,
For I am grieved at this man's death
I thought within myself
He would remain with me
As my beloved fried;
He taught me all my ways;
He is but as a proud canoe
Tossed ashore by restless waves.
This translation gives but a feeble idea of the grim satir of the original, which was yelled and shouted at the top of the voice as a defiant battle-cry.
After this victory Te Hakeke expected that, with the death of such a proninent man, there would be a strong combination against Ngati Apa, so he assembled all the brances of the tribe at Paewa, and all the rest of the country was deserted. Whanga-nui expected from these preparations that there would be a great war-party from Ngati Rau-kawa, who were by this time firm friends with Ngati Apa, and were living at Poutu, just across the river from Paewa. So Hori Kingi Te Ana-ua sent his brother Te Mawai to Hakeke to make peace—or, rather, to prevent a war; for the influence of Europeans was now being felt, and the Natives saw how their constant internal troubles were thinning their ranks. So peace was made at Paewa, and the Whanga-nui messengers returned home.
After the victory at Kohuru-po the death of Ao-kehu occurred. Once more the war-cloud gathered, when Rangi-tana came to Whanga-ehu and Turakina to kill the people of those places, and when they thought they had killed all the people they went away. Tawai-whea, a great chief of Ngati Kahu-ngunu, was the chief man of that party.
Now, when Te Ao-kehu heard that all the people of Whanga-ehu and Turakina had been killed, he pursued Rangi-tane, and overtook and killed them all on the sea-beach. Koko-pirangi also met that war-party at O-takapo (a well-known station between Bull's and Turakina), and again defeated them. (Here an effort was made to impress upon the narrator the fact that it must have been the ghosts of that war-party that Koko-priangi met, as they were kua mate; but he failed to see it.) These war-parties came straight to Turakina and Whanga-ehu from Here-taunga.
Then Rangi-haeata, or Mokau, as he was sometimes called, of Ngati Toa, Te Ratu, and others came down on the Rangi-waho and Maero people who were living at the Awa-mate Pa, and defeated them there, and then came on to Waipu. Here Te Ao-kehu, who was Hakeke's grand-uncle, fell in with them as he was travelling from Rangi-tikei to Whanga-nui. When the Wai-riki people heard the guns of the invaders they rushed to Rangi-tikei, leaving Te Ao-kehu and a few others to fight, and so by evening Te Ao-kehu and all his people had been killed.
When word was brought in that Te Ao-kehu had been killed, the whole of the hapus went to Oroua and to different places of the Rangi-tikei River, with the exception of one party who went up the Turakina to their pa Puke-ahua, where they lived with the Ngati Tupa-taua. Ngati Toa followed the fugitives, and some of the old men were caught at Oroua. Whare-peta and Hira were both caught there, as well as others whose names are forgotten.
After this a war-party from Wai-kato came down under Te Horita, of Ngati Wha-naunga,* but in the meantime the Ngati Apa who had scattered before the Ngati Toa guns had come back to their own places. They fought wai-kato at the Te Ara Pa, where for a time Ngati Apa had some measure of success, but in the end they were worsted.
After Hao-whenua and Kohuru-po, came another heke from Taupo, the last of which we have any details. The journey was described by the same native that narrated the “Kariri-tahi” journey, and is as follows: “After we returned from Kapiti we remained a long time at taupo, and then came down again after Hao-whenua. We came down by the Mokai Patea road, mustering five hundred strong. At Mokai Patea a few of the Ngati Tama met us, and came on with us to Kawa-tau. We travelled overland this time, and did not canoe down the river, but travelled the track by the river, calling at Te Pounga, Otara and Mako-hine, Te Pohue, and Te Ana. Near here we found the whole of the Ngati Apa living in two separate fightingpas, put up in defence of Whanga-nui. We had heard of the death of Taka-rangi at Whanga-ehu, and found they had thrown these pas up in consequence of an expected attack. Their principal chiefs with them were Marumaru, Tahataha, Tu-ranga-pito, and Aperahama Tipae. All the Ngati Apa chiefs were there with the exception of Hakeke. Leaving Te Ana, we pushed on to the mouth of the Rangi-tikei. Here we found Ngati Mania-poto returning from Hao-whenua. Ngati Tu-whare-toa and Whanga-nui had been with them, but they parted at the mouth of the Rangi-tikei, the latter travelling along the coast on their way home, while Ngati Mania-poto returned by way of the Rangi-tikei River, with the intention of attacking Ngati Hau-iti and Ngati Hine-manu on their way, because the latter tribes had neglected the Maori custom of sending presents of birds and food to Te Heuheu when he had passed through them on a former occasion” [apparently as a king of tribute to his supreme position]. “These people had in consequence fled into the bush, and Ngati Mani-poto searched the neighbourhood for them, but in vain. From the Rangi-tikei River we pushed on, passed the Manawa-tu, and reached Otaki. The main body did not remain there long, and the rest stayed for about a year and a half, when they also returned by way of Manawa-tu, struck the river at Te Ana, and so returned home. This journey was called ‘Hou hou rongo ki Hao-whenua’—thatis, ‘The peacemaking of Hao-whenua,’ and took place about five years before Te Kuiti-tanga.” (Kuiti-tanga, 1839, took place the day before the arrival of the “Tory,” and is described in Wakefield's “Adventures in New Zealand.”)
“And now, after all this fighting and feasting, there came yet another army, few in number but mighty in power, armed not with guns, but books; and soon the last fight was fought, the last banquet finished, our captives were liberated and returned to their homes at Parewa-nui and Rangi-tikei, and we also sent those home whom we had captured.” (There is a song existing that refers to the returning captives. Hura is mentioned in it, and he is connected with Pukepuke: “Katahi te huhure ka tiketike.”) Parewa-nui became the assembling-place of all the people, and Te Hakeke was the first teacher appointed there. But with the desire for knowledge came also the desire for guns. So Ngati Apa went on a visit to their distant relatives the Kiki-rongo, to try to obtain these coveted weapons; and while
[Footnote] * Te Horita-te-Taniwha, of Ngati Wha-naunga, came from Coromandel, which was his home.
there some of the Ngati Apa people plundered food from the Ngati Kahungunu, who resented it, and retaliated by firing on the Ngati Apa. There upon a fight ensued, but neither side gained ground, so peace was made. But troubles were not yet quite over on all sides. There was a skirmish at Kiwitea known as Oiroa, where a young chieftainess of this name was taken prisoner, two persons being killed on the Ngati Hau-iti side. Then Ngati Hine-manu and Ngati Upoko-iri came from Ka-iri-take, on the Oroua. As soon as Ngati Apa heard of this, they defied them and threatened them with death; but, through the mediation of many chiefs present at a meeting held to arrange the expedition, no fighting took place, and peace was made—this time a lasting peace. Only one other murder took place to mar the union that has since existed, and this was the killing of a chief named Te Ngangi; but this was not revenged, and the chieftainess Ruta was given as a pledge of peace to Kawana Hunia of Ngati Apa (Hakeke's son).
And now the gospel of peace and goodwill to man was proclaimed, accepted, and carried out—yes, lived for many a year with far more interest and zeal than in many a so-called Christian country.