MAORI WHO MADE HISTORY

Chronicle (Levin), 29 November 1949, Page 2

MAORI WHO MADE HISTORY

1.00 Years Today Since Te Rauparaha Died Today is the centenary of the death of Te Rauparaha, one of the greatest figures in Maori history, a leader whose mana has not diminished over the years. Rather has the stature of this chief increased, writes Eric Ramsden, in' the Evening Post on Saturday. The Otaki district was swept by an infiuenza epidemic in November, 1849. One of the victims' was Te Rauparaha. He died in the home of his son, Tamihana, on November- 27. Just how old he was no one could say with certainty. But he was more than 70 apd less than 80 years — a wizened little figure, his features tattooed, a mop of unruly grey hair on his head, mentally alert, and vigorous until the end. There have been attempts since his death to present Te Rauparaha as a devout Christian in his declining years. While he took a prominent part in the building of two notable churches, those at Waikanae and Otaki (despite his acknowledged authority he was nct too proud to sit in Rangiatea (the Otaki Church), slate and pencil in hand, and learn the alphabet) yet he never accepted the new faith. He died as he lived — a pagan. One Who Knew Him Best. For that statement we have the authority of Octavius Hadfield, the Pakeha missionary who knew hirn best, and one of the few men who spoke and wrote of Te Rauparaha generously. He had never known the chief to lie, said Hadfield, nor had he broken his word to him. There is evidence that the old man's last thoughts were on a race meeting, a sport then in its infancy, at Whanganui. A missionary, it is stated, came to offer him the consolation of religion. Te Rauparaha was polite. After the missionary lef t he turned to two Pakeha visitors and jremarked: "Wliat is the use of'all Ithat nonsensejY That will do my jbelly no goodP' v-;Then he discussed the races, in wbich one of his friends had'entered a horse. TnfluenzaEpidemic. Because of tne '.epidemic the tangihanga was not as; large as might have been expeeteib Accounts of the attendance vary-^between 500 and 1500 Maoris. The burial was delayed at the request of Te Rangihaeata (Te Rauparaha's nephew),swho brought a large contingent of supporters from Puroutawhao, (between Foxton and Levin). . ; ; Tamihana, the only surviving son, had a new black satin cloak and a gold braided cap decorated with crepe for his father's old companion in arms. Tamihana was much given to Pakeha ways and never wore Maori attire. Te Rangihaeata scored ibqth cloak and cap . . .. Behind Rangiatea Church is a hillock. The Maoris still call it Mutikotiko. There the imperious Te Rangihaeata, garbed in a kaitaka ornamented with taniko work, a bunch of feathers in one ear, and a "mere in his hand, seated himself. He had an interrupted view of the open grave below. When the time came for the coffin to be lowered, he ordered the people to stand aside. For a few moments he gazed in silence. Then Te Rangihaeata directed the grave-diggers to proceed with their work. Hadfield and his brother.-in-law, Samuel Williams, both participated in the last ceremony at Tamihana s house. There seems to have been some contrefcemps, however, as to whether Te Rauparaha should be given Christian burial. The se'rvice at the graveside was conducted by William Ronaldson, catechist at Whanganui, who arrived opportunely on the scene. . . . Maori tradition has always insisted that Te Rauparaha's body did not rest long in Rangiatea's churchyard. There is reason to believe it was never placed there. A coffin, certainly, was buried, and it bore these words: "Ko Te Rauparaha i mate i Nowema 1847." Taken to Kapiti. That night John Westcott, one of the Kapiti whalers, was awakened by the tramping of feet, what he called "a queer, trembling noise." From his bark whare he saw pass some 100 bare-footed Maoris. Slung on a pole was the body of a man. Westcott's Maori wife subsequentiy told him that he had seen Te Rauparaha being taken to the mouth of the Otaki River. In the dawii the body was shipped in a canoe to Kapiti Island. Westcott was sworn to secrecy by his wife. Years later he told a pakeha friend: "I see about me every day those who had a hand in that night's gruesome work. They little suspect I know their secret!" As Westcott had hidden behind a tree the Maoris had no reason for knowing of his presence. > So ended the iirst important tangihanga in (ptaki's history. For no man has since arisen to claim the mantle and maia of Te Rauparaha. "Thus termibated the earthly career of one of; the most artful and successful chiefs who ever addressed a tribe or carried terror into the ranks of his enemies," declared a Wellington newspaper somewhat unctuously, "but as the grave swalIqws all distinctions that made us foes, the miserable past is forgotten and all alike lie down in peace t'ogether." For a century the secret of Te Rauparaha's last resting place on Kapiti has been well ,kept. Certain burial places have beeri pried 'into by

inquisitive Pakehas, but none has claimed to have found the old chief. May he long rest undisturbed in a setting worthy of his fame. . . "A Remarkable Man." The time has come, surely, for a re-assessment of this remarkable man. No Maori leader has been more traduced, more bitterly assailed. Much of that odium was due, undoubtedly, to the part he and Te Rangihaeata played at Wairau (the massacre) . But historians now agree that both men were sorely tried, insulted with the threat of handcuffs — something that no chief could possibly submit to — and that justice was on their side. The Wairau case was, after all, sub judice. Pakeha claims to that land were being investigated. All Te Rauparaha did was to eject surveyors who had no business to be there anyway. The first shot at Wairau was fired by Pakehas, and killed Te Rangipamamao (Te Rangihaeata's wife) . When the Pakeha prisoners were rounded up Te Rauparaha pleaded for their lives. . But the enraged Te Rangihaeata showed no mercy to Arthur Wakefield and his companions. From the Maori viewpoint his attitude was correct— though, of course, Pakehas could hardly be expected to appreciate i't. In a preface to Norman Smith's recent book Sir Apirana Ngata asked a pertinent questioii: "Was Te Rauparaha" the sinister, treacherous savage'that historians have made him out ttrbe? ShouM -judgment of the Maori ' be always related to a background of English customs and moral staridards, which Pakeha students complacently assume to be the measuring rods of conduct and propriety?" There is evidence that the young New Zealander will be less English, says Sir Apirana, more detached, more New Zealand in his appraisal of past events. Let us hope so, at any rate. The assessment of Te Rauparaha's character, and, particularly the last period of his.life, is a case in point.