TE KOOTI RIKIRANGI.

Lyttelton Times, Volume CXV, Issue 16493, 7 March 1914, Page 6

TE KOOTI RIKIRANGI.

THE REAL STORY OF THE REBEL LEADER. WITH AN ACCOUNT OF THE MAORI FANATIC RELIGIONS, PAI-MARIRE, RINGA-TU AND WAIRUA TAPU. (By Colonel Porter, C. 8., T.D.) (Written for the “Lyttelton Times.”) [All Rights Reserved.] CHAPTER VIII. ACROSS THE GREAT OCEAN OF KIWA. Reverting to New Zealand records before its cession to Great Britain by the Treaty of Waitangi in 1840, it is coincidently notewqrthy that there was a warlike exodus of Maoris from New Zealand to the Chatham Islands by a British trading vessel some thirty years prior to the escape of Te Kooti’s followers from their place of exile; tho circumstances of tho voyage by seizure of a ship were very similar. v fhe brig Lord Rodney, of Sydney, under command of Captain Harcwood, after trading along the west coast, sailed into Port Nicholson (Wellington) on October 26, 1836, to complete bartering for articles of trade with the Maoris, members of the Taranaki tribes who bad conquered the Wellington district. When she let go her anchor a number of canoes, led by that of a chief, went alongside, and the occupants boarded the vessel. The captain supposed they had come to trade, but the Maoris had other intentions. The leading warriors' informed Captain Harewood that they wanted his vessel to transport them to Wharekauri. It has been stated that they wished to escape threatened extermination by a powerful tribe at feud with them, but it seems moro likely that they were actuated purely by the desire for conquest. , They were even then preparing for a raid on the South Island, but the Moriori of the Chathams were an easier prey. Hundreds of Maoris crowded on board the brig, and the crew were helpless to oppose them. The vessel being completely at the mercy of the savage boarders, tho captain no doubt thought it. wisest to negotiate terms. The council of elders (runanga) promised that if he transported them willingly they would fill up the vessel with the trade the captain desired. It. was then arranged to make two trips, as the brig’s capacity was limited, and on November 14 she sailed with some 500 persons of all ages and both sexes, belonging to the Ngati-Tnma and Ngati-Mutunga tribes. The packed transport ship reached the Chathams on November 14. 1835, and the invaders at once made themselves masters of the island. The aboriginal owners, the Moriori, were not fighting men; they were peace-lovers and untrained to defence, and so they very soon became serfs to the powerful Maori. The Lord Rodney, still.under coercion, with a guard of Maoris on board, returned to New Zealand for the remainder of the peoplo and took on her second voyage some 400 persons, arriving early in December. 1835. The captain then returned to Port Nicholson and Sydnoy. In Chapter TIT. of this story reference is mado to a Native preacher, Te Kote. He was one of these immigrant Maoris, and was ordained by the German mission.

In the preceding chapter we left le Kooti and his followers in full possession of the schooner Rifleman at the Chathams. • Preparation was instantly mado for departure for'the voyage to New Zealand—across Te Moana Nui a Iviwa f “ The Great Ocean of Kiwa ' of Maori song and legend. The chief officer, Mr Payne, was directed by Te Kooti, through Eru Peka, a ba-f----caste, who interpreted, that ho must navigate the vessel to New Zealand, to Tnranga (Poverty Bay), there to land the people; that if ho did so faithfully he would be rewarded, if unfaithful he would be killed. Then while the anchor was being weighed Te Kooti led a hymn of praise and thanksgiving to God for the deliverance from bondage. This solemn chant ended, several of the prisoners assisted the white crew to set sail, and at 7 p.m. on July 4, 1868, she left Waitangi harbour with the fanatic voyagers who were to spread such turmoil and bloodshed during four years of warfare throughout the East Coast, extending to the far interior around Lakes Taupo, Rotorua and the fastnesses of the Urewera mountains. To the disappointment of the Maori escapees a stiff breeze from the west sprang up dead ahead, and the schooner had to run back to the anchorage. Sails were stowed and the white crew was imprisoned below. At daylight on Sunday; the sth, she again sailed, the wind having changed to fair, and all went well till the 7th. two days out from the Chathams, when head winds and heavy seas set in, lasting for two days and nights. Little progress was made, and among the crowded escapees there was much sea-sickness and lamentation. „ , , , At last Te Kooti was appealed to by the storm-racked people. Ho said to them: “God is angry. There is amoiw us one who is unfaithful to God (Te Atua) ” . . , . . Then many of the Maoris exclaimed, "Name him, that we may cast him into the sea.” With an expression of sadness Te Kooti replied, "I must pray to God to disclose to me the one wanting in faith,” and he retired, and after his prayer lay down and slept; it was believed that he was to receive in sleep divine revelations. Rising after some time he came forth again among the people, still wearing his sad. depressed look, real or assumed. Then came the people’s outcry, “ Who is the man?” After much apparent reluctance To Kooti made reply: "My heart is sad and my thoughts are dark,” he said. " It is my uncle. God has revealed the name te me. The sinner is Te Warihi, and to save us all and calm the sea he must be cast out from the faithful!” Upon this several of the more desperate and unscrupulous men, whose mimes I need not here divulge, seized To Warihi, a fine old fellow, who was Te Kooti’s uncle, and prepared to liOrTvo him overboard from the bows. Several of the women tried to save the old man but were rudely thrust aside by the self-constituted executioners. Bravely meeting his fate the victim turned to the assembled people and facing Te Kooti, then standing some distance off, he said: "l am ,not unfaithful to God. It is the vindictiveness of that incorrigible that causes my death (ko te mau-a-hara na tena nanakia e whakamate' ana ahau).” Before he could utter more Te Warihi was lifted struggling over the bows. Making a last effort to avert his fate he held on to the rail with both hands. One of the miscreaut executioners struck him on the knuckles causing him to fall into the sea. It is also said lie was struck on the head, as he- did not rise again. In the chief officer’s account Warihi was said to have been tied, and it was also stated that for some time he swam in the flea. I follow the Maori version. Thus was good old Warihi immolated on the altar of Te Kooti’s relentless " mau-a-hara.” I personally remember Warihi, a fine sample of the old Rangatira type. He was fairly tall, with oval face, fully tattooed; he had well-cut features, and ho was of an amiablo disposition. Rikiraugi being his relative he no doubt

(had suffered under the "Muru” laws' for the early misdeeds of the lawless \ nephew, hence too, his accusation of Te I Kooti as "incorrigible” (“nanakia”). There can be little doubt that his t charge of vindictiveness stands upon { good grounds, as will be seen by the ! following . incidents related to me . by the principal followers of Te Kooti. About a month prior to the escape j of the prisoners Te Kooti at one of : the evening services produced a round , white stone, which lie said was a holy I one placed in his path by Te Atua, , God; it was a portent which he now gave to his followers to study and interpret. For six days they endeavoured to solve the riddle of the stone of omen, but arrived at no answer to tho problem, till at last Karanama Ngerengere, To Kooti’s lieutenant and right-hand supporter, solved it by saying: “ Tlio 6tone must bo pounded into powder and as flour eaten by all the true wohshippers of the Wairua Tapu ” (the Holy Spirit). This was dono and the people consumed the powder. Te Warihi alone refused to partake. Then Te Kooti said: "It is right, that is tho correct interpretation of the portent,” and he declared that the Atua meant them, his faithful followers; to escape from bondage on tho "Ra Tapu,” Sabbath of the next month. Te Warihi strongly expressed Iris scepticism, and ridiculed the whitestone potion. On another occasion a few nights prior to the actual escape, after an unusually prolonged and earnest service of prayer and hymn chanting, Te Kooti said: " Let us extinguish the lights and unite in supplicating God to give us His light to guide us bn our path. ’ Then, in the darkness, with liands_ all extended in the act of supplication, prayer was chanted, when to. the amazement and awe of the worshippers they saw the hands of their preacher Te Kooti, gradually become illuminated with a phosphorescent light extending to his finger tips. The people, overcome with wonder and fear, exclaimed, " He tohu na to Atua ” (“ A sign from God”). Discussing this manifestation afterwards amongst themselves, many Maoris contended that undoubtedly. Te Kooti was the inspired of the " Wairua Tapu,” as their leader to salvation from the land of bondago and hand of tho oppressors. But old Warihi, without fear or hesitation, expressed his opinion that it was all deceit, that the crafty Te Kooti had secretly rubbed his hands and fingers with phosphorous match-heads. This cruel murder on the high seas took place in the early morn of tho 9th of July, five days out from the Chathams. The escapees afterwards stated as clear evidence of the justice of the execution, that the wind and sea soon after abated, giving thorn nothing but fair wither for the remainder of the voyage to Now Zealand. The son of this victim of fanatical outrage, Paratene Tatae, subsequently served with us among the friendly allies and lost no opportunity of avenging the slaying of his father. During the voyage the strictest discipline was maintained. An armed guard was mounted day and night and sentries patrolled the deck. A close watch was kept upon the mate and crew. An armed Maori stood always alongside the man at the wheel and the course was watched narrowly, some of the Natives having had experience aboard, coasting schooners and being familiar with the compass. The provisioning and cooking were' undertaken by several Maoris under control of the half-caste Eru Peka, before mentioned. The Europeans were not allowed to handle or cook food lest they might introduce “ rongoa mate ”. (poison). The sleeping accommodation was fairly comfortable, although crowded, ns they had an ample supply of blankets and nigs, with plenty of hay for bedding. In the afternoon of the 9th .tlie Rifleman was running before a breeze from the east, when Te Kooti is said to have told his people that tho New Zealand coast would be sighted at 7 next morning, although the mate had said they were still many days distant. At daylight the Maori look-out at the masthead sighted land, and by 8 a.m. they were off the East Cape and recognised the lofty mountain Hikurangi, familiar to them all, looming up on the western horizon, a gladdening vision to the hearts of these weary exiles returning to Aotea-roa. Hy 7 in the evening anchor was dropped off the cove of TVhare-onga-onga, some eight miles southward of Te Kuri, or Young Nick’s Head, the south point of Turanga, Poverty Bay. (To. be continued.)