this was largely a private war. This is not to say that Ngati Porou were not loyal to the Crown—they were and have always been. Nor is it to discount the inveterate opposition to the pakeha and his ways which animated Te Kooti and his ever growing number of followers. The Ngati Porou contingent under Major Ropata carried the British flag through to the end of the campaign, and achieved more and endured more in the war against Te Kooti than any pakeha force. But it had another underlying motive, the motive of an old and bitter tribal and personal grudge. Ropata Wahawaha, in his boyhood, had been enslaved by a Rongo Whakaata chief, and as we have already said, slavery was the ultimate stigma which only blood could efface. This explains why Major Ropata was so merciless in dealing with his prisoners. A great deal has been made of Te Kooti's massacre at Matawhero, but little of Ropata's shooting of some hundred or more prisoners after the capture of Ngatapa Pa. We must not let our interest in this side-issue blind us to the fact that in its main aspect Te Kooti's campaign, defensive though it was in the main, was the last, final defiance of the pakeha government and all it stood for. To Te Kooti's flag in the east flocked all those who repudiated the pakeha and pakeha ways and to Titokowaru in the west flocked those who refused to accept, at any price, peace and submission under pakeha law. Some, like Te Kooti, were men who had tried out the friendship of the pakeha, and would now have nothing further of him. The first shots of the Maori wars were fired at Kororareka on March 11th 1845. The last shots were fired in a skirmish against Te Kooti at at Mangaone on February 13th 1872.

THE END OF THE CAMPAIGN Te Kooti retired to the King Country having his headquarters at Te Kuiti where he lived for eleven years, an outlaw, with a price of £5000 on his head. During this period he held a sort of court, receiving visits from chiefs all over the country and remaining a symbol of uncompromising hostility to the pakeha. The Government drove Te Kooti from the field but they failed to achieve their main and original purpose of capturing him and his fellow escapees. They put into the field many times the number of men Te Kooti could collect, but though they brought him to action time and again, they never succeeded in effectively defeating or capturing him. He must, therefore, be credited with the honours of war. He was to have yet another triumph. In the general amnesty which was granted in 1883 as part of the price of the opening of the King Country for the main trunk line, it was the wish of the Government, prompted by Poverty Bay opinion, to exclude Te Kooti. On this point the Maori King, Tawhiao, was adamant. This was a matter in which the pride

THE COMING OF CHRISTIANITY TO NEW ZEALAND Earlier this year, Rev. Norman Cameron of Waitara gave three broadcast talks on the Coming of Christianity to New Zealand. We are printing these as they were delivered at the Maori Broadcast sessions. The first of the talks is reproduced here, the other two will follow in the next issue.

and mana of the Maori were as deeply involved as were the feelings and fears of the pakeha: Te Kooti was to be pardoned, or the deal was off. So, pardoned the old rebel was, and he died ten years later, the last leader of his race in their forlorn fight for national independance. Te Kooti died, but his legacies live on, spreading and flourishing. The Ringatu faith which he founded has been recognised by legislative approval and its adherents number many thousands. In addition to those who, statistically, belong to the Ringatu faith there are many more who, belonging to one or other of the more orthodox sects, yet hold Te Kooti in some admiration, and even veneration, as a prophet, and as a spiritual and national leader. I have encountered followers of Te Kooti in many tribes and in many districts. His is not a name or a fame readily on their lips, especially in front of a stranger and a pakeha, but with greater familiarity one begins to perceive the depth and breadth of the Te Kooti influence. Even by pakehas he is beginning to appear in a new and more kindly perspective. The incidents of his tempetuous career are coming to be accepted, as incidents, and the tremendous impact of his whole emergence as a leader, a teacher and a spiritual force is beginning to stand in truer focus. It may not be too much to say that, in the final analysis of time and enduring influence, he will take his place as one of the great figures in Maori history.