RENATA KAWEPO.

At a quarter past S o'clock on Saturday morning, at Omahu, there passed away to the shadow land the greatest of the Maori chieftains whose names nre bound up in the history of this district. Kenata Kawepo was all that is conveyed in the expressive word " Kangatira," and this is as true of him with regard to the old days, prior to European settlement, as it is ot him since with a rare .sagacity ho saw that it was for the good of his people that they and the pakeha should live together in amity. The calibre of Renata's mind was great. To his people he was in the old days emphatically a " ennningc"iuan in the Carlylean sense — he was of the metal of which rulers are made. Had ho been born in Europe under favorable social conditions he ■would have become a IHstuarck, a Garibaldi, or a Napoleon : but Fate decided that bis genesis should be in southern latitudes, and he fulfilled his destiny by being Itcnata Kawepo; missionary and warrior. There is no exaggeration whatever in this panegyric, because natural abilities arc kept distinct from what may be called polish, of which in the strict sense Kenata had none. He was simply one of nature's own strong men,' a head and shoulders above his Maori contemporaries, and he stepped into the front rank of those to be feared for their prowess or to be com ted as allies for their strategy. He had acquired a certain amount of fame as a chief prior to IS3O, about which time the battle of Kotoatara was fought. This contest was between the Ntrapuhi tribe, who came down from the Bay of Islands to Hawke's Bay on a fighting expedition, and Renata's tribe, the Ngati Upokoiii. The latter were badly worsted, and when the conquerors went back to their own district they took Itcnata with them. Much dispute has arisen as to whether he was taken as a captive or went willingly, but Rcnata himself always said that his journey was a voluntary one. This is borne out by the fact that he was tattooed when with the Ngapuhes, nnd as it was a rule that no captive should be tattooed during bis captivity, it is argued that his travelling from here was not compulsory. This, however, is a question which does not come within the scope of this brief reference, although it may be one of immense interest to collectors of Maori lore and to those engaged in ascttliug tribal disputes. At the Hay of Islands Eenata was converted to Christianity, and became a missionary with the object of bringing his people to the faith he had adopted. His first visit, to thisdistrictas a missionary was to Patea, and thence round various settlements which ■were subject to him as a chief. When difficulties arose between the European settlers and the Maoris Kenata sided with the pakeha, whose staunch friend he had always been. As an evidenco at onco of Renata's astuteness and his friendliness with the white settlers, the following extract from the Hkrami for October 10th, 1857, will be of interest. It was while war was in pi ogres, and it was feared that trouble was coming to the settlers iv and around Napier. Kenata wrote a long letter to the Hi:hali>, the epistle being signed by himself and some other chiefs, sotting forth the fact that the pakehas had nothing to fear. The following is the extract referred to : — "We have heard that an article has appeared in your paper relative to the war in wliich we are engaged against Te Hapuku and its probable effects upon the pakeha ; you say that from our quarrel may arise danger to yourselves and insecurity to your property ; you allude to theconduct of Te MoanaS'ui towards the pakehas, as it we were all answerable for the actions of one man ; and you desire that soldieis be brought here for your protection. "Hear us. You have nothing to fear from us. Do you suppose we are so fond of fighting that we are. anxious to have two enemies, the pakeha as well as 'i'c Hapuku ? No i Our quarrel i 3 Kiiflieieut. Let the pakeha remain in peace among-t us. We would not act treacherously towards the people who have brouglit good to our country. The pakeha found us in a state of icnorauco and depravity ; he assisted us to emerge from that state, and to him we owe whatever improvement there may be in our condition. Our old men, during their lifetime, used to advise us as follows : — ' Should the pakeha wish to purchase land here, encourage him ; bo matter how small the amount he may offer, take it without hesitation. It is the pakeha wo want here. The pakeha himself will be ample payment for our land, because we can only expect to become prosperous through him. 1 . . . "Should we him against the pakeha, who has been as a father to us, whence are to come benefit and instruction to

ourselves ? Moreover, were wo to com nience hostilities against you', who could say that wo should be successful, for you have plenty of guns, men, and ammunition ? No ! Our choice in that wo should all live together on the spot we have chosen as a common homo; that we should follow together those pursuits that will tend to advance and improve ourcondition, such as tho erection of flonr mills, the production of food, the breeding of sheep, and so forth." The carefnl reader will sec in the quotation we have given from the letter af. much diplomacy as love, the epistle all through hearing out our contention thai Rcnata was a horn ruler and possessed of comprehensive mental powers. But his loyalty to his given woid was as noticeable as his acumen and foresight. He remained the constant friend of tins pakeha, and proved his devotion to the: creed ho learned from (he pakeha by liberal gifts in aid of missionary efforts and for building churches and schools. It is gratifying to know that the people of the colony recognised Renata's services in a substantial manner, a pension of £100 iv year being granted to him. Hia death practically breaks the link which bound this settlement to the events of the past, the deceased^ warrior being tho last of the lino of prominent chiefs, including Paora, Puhera, Harawera, Ilapuku, Morena, Karauria, Karaitiana, and Tareha, who were powers in the land when the Europeans came to this district. That Christianity did not quite drivo the "oM Adam " out of Renata is shown by tho following extract from Gudgeon's book, " Heroes of New Zealand," the event recorded taking place at Tniipo towards the close of the \\ ar : — " Kenata's last performance was fA Taupo, whither he had taken his people as 'knpapas' (volunteers), under Colonel M'Donnell, to fight against Te Koqti. After some skirmishing they attacked the Papakai pa simultaneously fiom three points, and then found that the enemy had retired on Poreic. Without waiting to be attacked there, the Uauhaus camu

out, and a general light ensued, the enemy suffering severe defeat. In the pursuit which followed there was much hand'to-hand fighting. Reing well in front and separated from his own people, Renata was attacked by a powerful Hanhan, and it became a trial of personal 'strength, each endeavoring to disarm tho other. Whilst they thus struggled together on the ground, the Hauhau's wife, like an enrnged tigress, sprang upon Renata and gouged out his right eye with her sharp talons. She would have had the other eye also, but Renati, whose hands were engaged with the Hauhau under his knees, seized the woman's fingers between his teeth, and. biting them to the bone, held them firmly as in a vice. At this conjuncture Petere Rangilieuea, a Ngatiporou warrior, came up and 'relieved all parties.' By applying the muzzle of his rifle to the head of the unfortunate Hauhau, whom Renata held firmly down by the'hair, with his face to the earth, he gave him his couj) dc grace. Renata was then taken to camp on a stretohcr in an unconscious slate, but recovered in time to prevent bis people killing the woman who had come so gallantly to the rescue of her husband." Renata bore his lust illness with fortitude, although he was so weak that for the ten days prior to his decease he could not sit up without assistance. The Rev. Samuel \Villiams was unremitting in his attentions to the dying chief, being with him continuously throughout the dav and night immediately preceding his death. Renata was thoughtful for others even on his deathbed, as will be gathered from his utterances to Messrs Rroiighton, Carroll, and others round his bed, but before we narrate that portion of the closing scene an equally gratifying fact may be given. It is well known that for many years family differences existed between Rouata and his grand-niece Airini (Mrs (!. P. Donnelly), but shortly before his death a reconciliation was effected, Airini being with her relative'for several days prior to his decease on Saturday morning. The other incident related to a great meeting which was to have been held at Omahu to-day, invitations to which had been issued by Mrs Donnelly. Renata feeling his end approach, referred to Ihc meeting as fearing that His death might interfere with it. and he spoke against that being allowed. Ho desired that tho meeting might takn place as arranged, if ho should pass away before the date fixed for it, and that no thought of him should be allowed to clash with the proceedings. His wish was that the meeting should be conducted as though he were present, and the greatest hospitality shown to all visitors, so that the gathering might, be made memorable in the history of Hawke's Raw

The funeral will take place at Omahu on Friday, when there will be an enormous gathering of natives and Europeans. There are ahead}' over n thousand natives there, and more will arrive during the week from all parts. Special steamers will bring natives from Poverty ]!ay and Wairoa, and a particularly large party is expected from the latter place, as Rcnata was always very friendly with the Ngati Kahungunvt natives. The gathering that was arranged for today has been postponed, hut only for a brief period, as will be gathered from an advertisement in another column. The funeral will be an imposing one, and will be witnessed by European visitors from all parts of Hawke's Bay,