of stone implements or weapons, whilst the women of rank directed and actively took part in the domestic arts—garment weaving, mat and kit plaiting, etc.
No individual was idle; to be so was a reproach, and a failing not tolerated. The whole idea pervading the community was the public weal, and each individual did his or her “bit,” not for individual profit, but pro bono publico.
At sundown the people withdrew to their villages for the night. The gateways were closed, and sentries were posted on the parapets. By their watch-songs and calls throughout the night, the sentries answered one another from village to village.
Within doors the communities, by night, amused themselves and their visitors with dancing, songs and folk-tales of ancestral doings. Such relaxation is, indeed, the feature of Maori village life at the present day.
The burial-places of the people were the caverns of the Isthmus, each sub-tribe and family having its own place of sepulchre. In some cases these were in remote places of the forests of Waitakerei, or other secluded localities. Of the many other aspects of ancient Maori social economy, religious rites, etc., and, above all, of the customs connected with war, I must refer those interested to the many excellent books dealing with the subject.
The above sketch will, however, give an idea of the social status of the people in those ancient times, when the events hereinafter described were enacted.
IX
The Wars of Tamaki
It is hard to ascertain the actual causes and the chronological sequence of the wars which followed the arrival of the fleet, and only an outline is attempted here.
MAKI’S INVASION FROM WAIKATO
This chief, Maki, came from Ngati-Awa of Taranaki. Coming northward with his people he seemed to have gradually worked his way via Kawhia and Waikato to Tamaki, capturing the Rarotonga (Mount Smart) pa, where for a time he dwelt. Here he was visited by the chiefs of Kaipara, descendants of Titahi. They requested his assistance in warfare against the Kawerau, an ancient aboriginal people, who had become intermixed with the Tini-o-Toi. Responding to this invitation, and reinforced by a large section of Tamaki people, he invaded Kaipara with great success, attacking ultimately, like Strongbow of old, the people whom he had come to assist. He then turned his attention to the Waitakerei and Mahurangi districts, with like results, and extended his doings to the outlying islands—Tiritiri, Kawau and Waiheke, finishing up at Maraetai. Afterwards he departed as he came, returning, it is said, to the southern districts of Taranaki.
KAWHARU’S INVASION FROM KAIPARA
This affair resulted from some tribal differences in the Waitakerei-Kaipara borderland, about 1680. Kawharu (who was a chief connected with the Northern Ngati-Whatua) attacked the tribes in those districts, driving all before him. He assaulted also many of the Tamaki villages, continuing his campaign until he reached as far as the Paparoa headland, east of Howick. Capturing and destroying the pa there, he returned to Kaipara.
Interior of a Maori Pa, about the year 1840
After a painting shown at the Colonial Indian Exhibition, London
WARS WITH HAURAKI GULF TRIBES
To the south-east were the powerful Hauraki coastal tribes, who, like those of Tamaki, had gone through much the same history. Also descended from the Patu-paiarehe, they had gradually incorporated their pedigrees with those of the Tainui, Arawa and other people. The earliest warfare on record of Tamaki with these people originated (so says the legend) when the Tamaki tribes slew the pet seal belonging to the Hauraki people. Strange to say, this animal (named “Ureia”) was on a visit to Manukau Harbour, at the invitation of the Tamaki people, and there it met its untimely end. Surely the most unusual of Maori casus belli. Maru-tuahu, as the tribes of the Hauraki district were called, then invaded Tamaki. They attacked among other places the Maunga-whau (Mount Eden) pa. After various other successes they returned homewards.
THE MURDER OF KAHURAUTAO
Subsequent to this affair was the warfare resulting from the murder of Kahurautao, his son Kiwi, and other Maru-tuahu chiefs. These people were returning from Waikato by canoe via Manukau and Tamaki. They had visited the Tamaki chiefs at Mount Eden and other places, and on their return to their canoes at the Tamaki River they were waylaid and murdered near where St. John’s College now stands, hence the name of that place, “Paru-tahi”—killed together. The Maru-tuahu tribes, under Kahu’s son Rau-tao, thereupon invaded Tamaki. They attacked with success the riverside pas at Tamaki, also those at Mount Eden, One Tree Hill and Orakei. Crossing to Takapuna, they scoured along the coast as far as Mahurangi. Apparently all those people, being Ngai-Tai, were of one tribal identity. This was not the last time these coastal tribes suffered in this way.
KAPETAWA’S INVASION
Thereafter occurred the affair of Kapetawa. When a mere lad, this chief, while on a visit from Waiheke to his sister, who had married Taramokomoko, a chieftain of Kohimarama, got into several scrapes, as boys were much the same then as ever, but when he, as the ringleader with kindred spirits, plundered the kumara store of his brother-in-law, he got into disfavour with Taramokomoko, who marooned him on the Bean Rock off the shore. Being rescued by his sister, he returned home, where he grew to manhood among his own people, the Ngati-Paoa, at Waiheke. He then organised a war party to avenge the long-remembered insult. Surprising the pas at Kohimarama, Orakei, etc., he crossed to Takapuna, destroying several villages there and along the outer coast, where the erring brother-in-law, the cause of all this trouble, was caught and killed at Raho-para—a pa on the northern headland of the Wairau Creek (Milford).
X
Kiwi Tamaki (1720-1750)
We now come to the era of Kiwi Tamaki, the last, and undoubtedly the most notorious, of the olden Tamaki chiefs. He was so called to distinguish him from other men of that name.
His parents, Te Ikamaupoho and Te Tahuri, united in their ancestry all that was aristocratic in lineal descent from the ancient Patu-paiarehe, Nga-Oho (People of Toi), Ngati-Awa, Arawa, Tainui, etc. Despite the many repeated invasions and incessant warfare within their territories, the Tamaki people at this time were apparently in their “golden age.”
The family home was the citadel of One Tree Hill. The mother, Te Tahuri, was renowned for her hospitality and industry. The resources of the district and the extent of the fortifications and cultivation were famous far and near. On the Manukau and Waitemata, large fleets of canoes for fishing and war purposes were maintained. Hence the proverb “Te pai me te whai-rawa o Tamaki”—the luxury and wealth of Tamaki.
The many previously described wars had ere this earned for the Isthmus the appropriate motto “Tamaki-makau-Rau” (i.e., The spouse contested for us by a hundred lovers).
Surrounded by all this Maori opulence,
