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    <Metadata name="pj.Title">Annotated copy of 'Tainui' by Leslie G. Kelly</Metadata>
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CHAPTER XL. EARLY TAINUI CONTACT WITH THE EUROPEAN. PRIOR TO THE Ngati Toa migration to the south in 1821, the bulk of the Tainui people appears to have had no contact with the European, for up to that time no ship had entered Kawhia or any of the other harbours along the western seaboard. Ships, however, had at time to time been observed passing out at sea, and these were supposed by the people to have been manned by vxvraki or retireti, that is, gods of the sea. The first of these was doubtless Tasman, who was off the coast in December, 1642. Cook, in the Endeavour, appears to have approached nearer the land, for during January, 1770, he passed between Karewa, or Gannet Island, and the main on his way south, and it is hardly likely that his presence passed unnoticed by the sharp eyes on shore. Cook had already met up with some of the Tainui tribes when he touched at Whitianga and Hauraki, and it may be sure that accounts of his visit were not long in reaching the interior. It would seem the first actual contact between the Waikato people and the pakeha occurred when several of the Waikato chiefs journeyed north during the arranging of the marriage between Kati and Matire Toha in 1823. One of these was the Ngati Apakura chief Te Whakaete, and the account of his adventures induced a man named Te Puaha to visit the Bay of Islands. Later Te Puaha returned, bringing with him the first European, Captain Kent, known to the Maori as Hamukete. The arrival of Kent and his ship was a welcome event to the Kawhia tribes, for they now saw a means of obtaining the much cherished new weapon, namely the musket, which they realised was necessary if they were to prevail against their enemies. They immediately made known their desire to Kent with the result that he sailed for Sydney and later returned, bringing with him four companions named by the Maori, Te Kaora (John Cowell), Te Kawana, Te Rangitera and Tamete. These pakeha were appropriated by various chiefs who provided them with wives and settled them at various places along the Kawhia foreshore where they acted as agents and arranged the bartering of flax for firearms. Te (423)

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424 TAINUI Kaora was taken by the Ngati Mahuta chief Kiwi and settled at Pouewe, Tamete was taken by Te Kanawa and settled at Maketu, while Te Rangitera was settled at Heahea, where he married the daughter of his chief, Te Tuhi of Ngati Mahuta. Kent also settled at Heahea and married Amohia, the daughter of the high chief Te Wherowhero, and it is said that the young wife found her husband's demands upon her so excessive that she mentioned the fact to her father. Te Wherowhero was so amused that he assumed the name I'otatau by which lie was later more generally known. Kati, his close relative, likewise took the name Takiwaru. The Tainui tribes were quick to learn from the newcomers, and D'Urville, who visited Waitemataa and Eaurald in 1827, observes that the Ngati Paoa were by that time well acquainted with. European articles and were extremely anxious to obtain muskets. This passion for firearms continued until the Waikato tribes became a well armed force and at equal terms with their neighbours. The introduction of the musket saw the gradual abandonment of the old hill fortifications, and these, many of them famous in the history of the people, were abandoned in favour of villages on the lower levels and in the vicinity of the river. The next important event was the arrival of the missionaries, and the middle thirties saw the establishment of several mission stations, one at Orua, Manukau, under Mr. Hamlin, another at Maraetai, Waikato Heads, under the Rev. E. Fairburn, and later under the Rev. R. l?efaunsell, one at Kaitotehe, opposite Taupiri, under Mr. Ashwell, one at Te Aivamutu under the Rev. Morgan, another at Kopna, on the Waipa, and one at Kawhia under the Rev. Whiteley. The missionary teachings, states Te Hurinui, were received with great interest by the tribes, but it is not to be supposed that the task of the missionaries was easy. By 1840, however, substantial progress had been made. In that year, so influenced had the natives become by Christianity, that they liberated large numbers of their slaves. In the beginning of January, 1840, Edward Meurant, a lay agent of the Wesleyan mission, started out from Kawhia for Taranaki on a pioneer missionary journey, and on his way down the coast met D r. Dieffenbach, the naturalist. Of this meeting the latter says: &quot; On 10th January, I started on an

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EARLY TAINUI CONTACT WITH THE EUROPEAN 425 excursion to Mokau After crossing the Urenui river, we heard voices, and soon came up with a European, who had been sent by the Wesleyan Missionary at Kawhia, and was travelling for missionary purposes to the southward. With him was a large party of Waikato natives and also men, women, and children belonging to the tribes of the Ngati Awa at the Sugar Loaf Islands (Ngarnotu). They had been taken slaves in the last war but now their masters had allowed them to go to Taranaki for the purpose of paying a visit.&quot; The permanent release of the Taranaki slaves was effected a few months later, and in May, 1840, the liberated Te Ati Awa were conducted back to their own country. The Rev. Dr. Morley says : &quot; One of the happy and striking results of the Gospel at Kawhia, Waikato and Whaingaroa, was that, under the influence of the Chiefs William Naylor (Te Awa-i-taia) and Paul Muriwhenua, it was determined to liberate the slaves originally brought from Taranaki. There were some hundreds of them and the task of leading this new exodus, and reinstating them in their homes, devolved on Mr. Iranside.&quot; These people, now given their freedom, were those who had been captured at Pukerangiora, Mikotahi, Maru and other places in Taranaki. The year 1840 saw the arrival of Captain William Cornwallis Symonds with the Treaty of Waitangi. Proceeding to Mr. Hamlin's station at Orua, where he was assisted by that gentleman, he addressed a meeting of the natives and requested them to sign. Captain Symonds found quite a lot of opposition but finally persuaded several minor chiefs to attach their signatures. On April 3rd Captain Symonds proceeded to the station of the Rev. Mr. Maunsell at Waikato Heads, and found that the missionary had already introduced the subject of the treaty to Ngati Tipa and had obtained several signatures. The lower river tribes, however, had become considerably annoyed on discovering that their missionary had not distributed the blankets which they had expected, and loudly demanded back the offending paper. The timely arrival of Captain Symonds with blankets quietened the disturbance and he was very pleased to discover that the paper contained the names of many important chiefs to as far south as Mokau. 14? 

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426 TAINUI Captain Symonds now wrote to the Rev. John Whiteley at Kawhia, asking him to work on his behalf among the tribes of his district. On the 18th April, Captain Symonds returned to Manukau and obtained seven more signatures. The great chief Te Wherowhero, the highest man in all the Tainui territory, and who Captain Symonds most desired to sign the treaty, refused. The chief was at this time living at Awhitu, on the Manukau, where he was visited by the Rev. Maunsell in company with Tipene Tahatika. Te Wherowhero, after listening to his visitor, refused to have anything to do with it, as did the chief Kati. At this the Rev. Maunsell, referring to Te Wherowhero, said to Tipene, &quot; This ignorant old man, if he had signed, I would have given him a blanket!&quot; Te Heuheu, a man whose influence was almost as great as that of Te Wherowhero, likewise refused to sign. The founding of Auckland brought civilization to the very front door of the Waikato tribes, and an era of p osperity- set in. The missionaries had early encouraged the Tainui tribes to cultivate European crops, and large quantities of wheat and fruit were now paddled down the river and conveyed to Waiuku to be sold or bartered for European articles. Those tribes who had interests in and around Auckland soon began selling land, but the land question soon created difficulties. One such difficulty was the purchase of Taranaki land by the New Zealand Company. In a dispatch dated Auckland, December 15, 1841, Governor Hobson observes: &quot; I take for instance, the Waikato tribes, under the chief Te Wherowhero, who are extremely powerful. They conquered and drove away the Te Ati Awa from Taranaki in 1831, leaving only a small remnant who found refuge in the mountains of Cape Egmont; and having pretty well laid waste the country and carried off a large number of slaves, they retired to their own district on the banks of the river Waikato. It appears that in 1839 Colonel Wakefield visited the country and bought a considerable portion of it from the few Te Ati Awa who had resumed their habitation after the retreat of Te Wherowhero. Now Te Wherowhero claims the country as his by right of conquest and insists that the remnant of the Te Ati Awn are slaves; that they only live at Taranaki by sufferance, and that they had no right to sell the land

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EARLY TAINUI CONTACT WITH THE EUROPEAN 427 without his consent. In illustration of his argument he placed a heavy ruler on some light paper, saying, ' Now so long as I choose to keep this weight here, the papers remain quiet, but if I remove it, the wind immediately blows them away ; so it is with the people of Taranaki,' alluding to his power to drive them off.&quot; Hobson endeavoured to persuade Te Wherowhero to accept a moderate compensation for his claims but did not at first succeed. In December, 1841, a party of Waikato visited Taranaki to assert the tribal claim, and caused considerable alarm among the settlers, but upon the receipt of a few presents, they returned to their homes. Soon afterwards Hobson induced Te Wherowhero and Kati to accept ?150 in money, two horses with saddles and bridles, and a hundred red blankets, in settlement of the Waikato claims over the Taranaki lands. Some idea of conditions prevailing in Waikato about this time, is shown in the following remarks by Mr. Robert Sutton, who departed from Auckland on March 14th, 1842, with the intention of travelling overland to Wellington. He says : &quot; The natives are almost all converted to Christianity through the exertions of the Rev. Mr. Maunsell who has laboured long and successfully in the missionary cause I may observe that both the Waipa and Waikato rivers are infested with men of the lowest grade, under the name of pig jobbers, ci-divant sawyers, and people of every disreputable denomination whose sole employment consists in cheating and demoralising the natives, and endeavouring to throw difficulties in the way of the few industrious and honest Europeans who are fighting an uphill game for the support of themselves and their families.&quot; The outbreak of Hone Heke's war in 1845 caused considerable alarm in the infant town of Auckland, the settlers fearing that the Waikato tribes might be tempted to take up arms against them. On Monday, March 17th, 1845, Edward Meurant, now attached to the Government staff as interpreter, received orders to proceed to Waikato in order to ascertain the feelings of the tribes in respect to the war in the north. Accordingly, Meurant proceeded south by way of Manukau, Waikato Heads, Whaingaroa and Aotea to Kawhia. On his return he crossed the ranges to Whatawhata, on the Waipa, and thence down the river and back by

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428 TAINUI way of Manukau. Contrary to expectations, the Waikato tribes displayed little interest in Heke's war, and the general reply received by Meurant was that Waikato considered it no business of theirs. In consequence of the alarm caused however, by Hake's war and the war between Te Rangihaeata and the settlers in Wellington, Governor Grey determined to prevent any attack on Auckland, and knowing the powerful position of Waikato, made overtures to Te Wherowhero to place the town under his mane. Grey eventually induced Te Wherowhere and eighty families of his tribe, the Ngati Mahuta, to occupy a block of Government land at Mangere as an outer guard for the capital. On April 16th, 1849, an agreement was signed by 121 Maoris of the Ngati Mahuta and by Mr. C. W. Ligar, Surveyor-General, on behalf of the Government, covering the conditions on which the tribe was settled at Mangere. The Maoris, who were armed at their own expense, agreed to attend regularly for military purposes on twelve days in each year, if required to do so, without receiving any pay for so doing; to serve in aid of the Government when called upon and do so on any number of days in the year. For each day they were so called out, in excess of the twelve days mentioned, they were to receive a payment of is 6d. The periods for which they were to be called out would be fixed by the Governor, but they would only be summoned for the purpose of military exercises or for the defence of the Colony, and when so called out, they would in all respects be regarded as forming a part of Tier Majesty's Forces. The chiefs concerned in this affair were Te Wherowhero, Kati, Tamati Ngapora and Warena Kahawai. In consequence of this, Potatau Te Wherowhero lived at Manger? for several years. The land, however, became a problem. During the first ten years after the foundation of Auckland, the chiefs of Waikato, including Te Wherowhero, Kati, and others of like rank, were willing and anxious to dispose of some of their land interests in return for t European articles they craved for. Before the settlers became sufficiently numerous to excite doubt as to the wisdom of such a policy, the sale of land continued. It was the easiest way to acquire money, and the establishment of Europeans in any neighbourhood was thought very advantageous. But the sale of land soon

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EARLY TAINUI CONTACT WITH THE EUROPEAN 429 began to lead to quarrels and bloodshed among themselves. Old claims were revived and former gifts disputed, resulting in general unrest throughout the country. The Government, having constituted itself by the Treaty of Waitangi sole purchaser of native land, was bpund to do its best to supply the insatiable appetite of the rising Colony. The average Government price to the natives was sixpence per acre ; the upset price at which it was sold to the colonists, ten shillings. It is not surprising, therefore, that this arrangement proved objectionable to the Maori mind. If they might sell direct to the settlers, they might get ten shillings instead of sixpence: therefore, it seemed to them, that they were cheated by the Government monopoly. The desire to withhold land gradually spread. They did not fail to contrast the rapid alienation of their land with the slow improvement of their condition. The early colonist was content, from force of circumstances, to live among the natives on terms bordering on equality, but the founding of the towns gave rise to a class of people who knew little of the Maori and cared less. Chiefs, accustomed to treatment befitting their rank, now found on visiting Auckland, that they were the objects of disgust and dislike. The more ignorant mass of townspeople gave free vent to their arrogance and contempt, their attitude, in some cases, being definitely hostile. To promote the social advancement of the Maori, presents were made to them of ploughs, horses, and flour-mills, by the Government. This policy of keeping the natives quiet by bribes to the chiefs doubtless succeeded for a time, but it was manifestly impossible to bribe every native to do as the Government wished him. It was at this stage that the idea of a Maori king, who should unite all the tribes of New Zealand, began to be talked of.

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